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Vol. IV
Chicago, April 28, 1913
No. 3
| PAGE | |
Abdul-Baha Answers Many Questions Asked by Theologians of Paris | 51 |
Abdul-Baha's Address to the Theosophists of New York City | 55 |
Recent Tablet from Abdul-Baha to Mr. Charles Mason Remey | 56 |
Persian Section | 59-64 |
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"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. IV
Chicago (April 28, 1913) Jamal
No. 3
THEOLOGIANS OF PARIS
Sunday Evening, February 17, 1913—Pasteur Monnier's Theological Seminary, Paris
From Persian notes; translated by Mirza Ahmad Sohrab
[The audience was composed of professors, clergy and theological students]ABDUL-BAHA: How are you?
PASTEUR MONNIER: We are all feeling well and are exceedingly pleased to have you bless our Seminary.
A.B.: I am likewise most happy to find myself amongst you, and associate with you.
P.M.: We are very happy to find amongst us a person who has come on the part of God, and has brought to us a divine message.
A.B.: A person endowed with the power of hearing shall hear the mysteries of God from all things, and all creation will convey to him the divine message.
P.M.: If you permit us, we would like to ask a question.
A.B.: Very well.
P.M.: As we are students of theology, and are in the rank of clergy, we would like to know who was Christ, and what was He? What is your belief about Him?
A.B.: Our belief in regard to Christ is exactly what is recorded in the New Testament; however we elucidate this matter, and do not speak literally or in a manner based merely on the foundation of blind belief. For instance, it is recorded in the Gospel of St. John, that in the beginning there was the Word, the Word was with God, and the Word was God.
Now the majority of Christians accept this principle as a matter of belief, but we give an explanation and exposition which is accepted by reason, and in such a way that no one may find occasion to reject it.
The Christians have made this statement the foundation of the Trinity—but philosophers deny it as mere superstition, stating that the Trinity as regards the identity of the Divinity is impossible; and in turn the Christians do not give a satisfactory explanation and interpretation to be accepted by philosophers.
As the former base their whole exposition of this subject upon the authority of the Holy Scriptures, the latter do not accept it, saying, "Is is possible to have three in one, and one in three?"
We explain this subject as follows: The eternality of the Word is not an eternality of time, for if this were an eternality of time, the Word would have been accidental, and not eternal. By the Word we mean that this creation with its infinite forms is like unto letters, and the individual members of humanity are likewise like unto letters.
A letter individually has no meaning, no independent significance, but the station of Christ is the station of the Word. Complete and independent significance is implied in a word. That is why we say Christ is the Word. By complete significance we mean that the universal bestowals of the perfection of Divinity are manifest in Christ.
It is obvious that the perfections of other souls are particular, or only a part, but the perfections of the Christ are universal or the whole. The reality of Christ is the collective center of all the independent virtues and infinite significances.
For instance, this lamp sheds light, the
moon also illumines the night with its silvery
beams, but their light is not in their essence,
they receive their light from another source;
but His Holiness the Christ is like unto the
sun, His light issued forth from His own
identity. He has not received it through another
person, therefore we give Him the comprehensive
title of the Word.[Page 52]
By this we mean the all-comprehending Reality, and the depository of the infinite divine virtues.
This Word has an (honorary) beginning and not a beginning of time. For instance, we say this person has precedence over all. This precedence comes to him through the station and honor which he has now in life, but it is not a precedence of time.
In reality the Word has neither a beginning nor ending. It means those perfections which appeared in Christ and not His physical body. Those perfections were from the part of God.
It is similar to the rays of the sun which are reflected in a clear mirror. The rays, the light and the heat of the sun are its perfections which have become manifest in the mirror.
The perfections of Christ were the splendor and bounty of God. It is evident that these qualities were ever with God, even at this time they are with Him, they are inseparable from Him, because divinity is not subject to division. Division is a sign of imperfection, and as God is the Perfect One He cannot be divided.
It is clear that the perfections of the Divinity are co-equal and co-existent with the Essence. In that station there is absolute Unity. This in brief is the exposition of the Station of Christ.
P.M.: What is the similarity between the Cause of Christ and that of BAHA'O'LLAH? And what relation do they hold towards each other?
A.B.: The foundation of the religion of God is one. The same basis which was laid by Christ and later on was forgotten, has been renewed by His Holiness BAHA'O'LLAH.
As we said, the object of divine religion is one—each religion is divided into two parts. The first part is essential, and it belongs to the world of morality. It is the exposition of significances and realities. It is the expression of the love of God, the knowledge of God. This is one in all the religions, unchangeable and immutable, because it is the reality, and the reality is immutable and unchangeable.
The second part is non-essential. It belongs to practical life, to transactions and business. This changes according to the requirements of the time in which the Prophet lives.
For example, during the days of His Holiness Moses, the foundation and the origin of the religion of God spelled morality, and that was not changed in the Christian dispensation, but certain differences crept in through the change of the second part of the religion. For during the Mosaic period the hand of a person was cut off because he had committed a small theft; there was the law of an eye for an eye, and a tooth for a tooth. This was according to the spirit of the age, but as these laws were impracticable at the time of Christ, they were abrogated.
Likewise divorce: It had become so universal and so easily put into practice, that the laws of marriage were too easily broken, therefore His Holiness Christ forbade it.
According to the exigencies of the time, His Holiness Moses revealed ten laws for capital punishment. It was impossible at that time to protect the body politic and preserve social security without these severe measures. For the children of Israel lived in the wilderness of Tah, they could not protect their rights and establish safety without these severe measures.
As they were too antiquated in the time of Christ, they were abolished. The difference in the second part of religion is unimportant, because it belongs to the customs of life only, but the foundation of the religion of God is one. Therefore His Holiness BAHA'O'LLAH has renewed that foundation.
The Cause of Christ was wholly spiritual. He did not change anything save the Sabbath and the law of divorce. All the sayings of Christ deal with the knowledge of God, with the oneness of the world of humanity, the moral relations between the hearts, spiritual susceptibilities.
His Holiness BAHA'O'LLAH created these merciful sentiments in the most complete form and deposited them in the hearts of men. This is in keeping with the teachings of Christ, because it is the reality and the reality does not change.
Is it possible to say that divine unity is divisible, or the knowledge of God, the oneness of the world of humanity, universal love, and the solidarity of the human race, are ever subject to transformation?
No, I declare by God they are immutable, for they are the reailty.
P.M.: What is the relation of Christ and BAHA'O'LLAH with God?
A.B.: His Holiness Christ said "The Father
is in me"—this we must understand through
logical and scientific evidences, for if we do[Page 53]
not conform religious principles and science
and reason, they do not inspire the heart with
confidence and assurance.
It is said that once John of Chrysostum was walking along the sea-shore and was thinking over the question of the Trinity, the possibility of three becoming one, and one three, trying to reconcile this with reason.
He was absorbed in this subject, when suddenly his attention was attracted by a boy sitting on the shore and putting water in a cup.
Approaching him, he asked, "My child, what art thou doing?" "I am trying to put the sea in this cup," he answered. "How foolish art thou," John replied, "in trying to do the impossible." The child rejoined, "Thy work is stranger than mine, for thou art laboring to bring within the grasp of human intellect the conception of the Trinity."
Then John thought to himself that to understand this matter logically is beyond the comprehension of the human mind.
But we stated that every religious question must be tested by the criteria of science and reason, otherwise how can one accept it? If I propound a question which is rejected by the deduction of reason, it is not worthy of your acceptance.
Therefore let us investigate independently the reality of this matter and let us always be guided in our exposition by the light of reason and science.
What is the meaning of the Father and the Son? We say that this Fatherhood and Son-ship are allegorical, and symbolical. The Messianic Reality is like unto a mirror through which the Sun of Divinity has become resplendent. If this mirror states "The Light is in me" it is sincere in its claim; therefore Jesus was truthful when He said "The Father is in me."
When we look at the question from the above standpoint we see that the principle of the Trinity is explained. The sun which is in the sky, and the sun in the mirror are one, are they not? We do not believe that there are two suns, and yet we see that there are two suns.
We must investigate the reality, and not follow the imitation, for the Jews were expecting the coming of the Messiah, lamenting day and night—saying: "O God send to us our Deliverer!" But as they walked in the path of dogmas, rather than reality, when the Messiah appeared they denied Him. If they had been the investigators of reality, they would not have crucified, but have worshipped Him.
P.M.: Is the unification of religion possible? If so, when and how and through what channel will it be realized?
A.B.: When the devotees of religion cast away their dogmas and ritualism then the unification of religion will be in sight, and the realities of the Holy Books will become unveiled. In these days misunderstandings hold the upper hand. When these misunderstandings and blind imitations are relinquished then the Sun of Unity or religions shall dawn.
When I was in San Francisco I was invited to speak in a Jewish synagogue; there were nearly 2000 Israelites present in the Temple. I said, I desire to propound before you a question, but I request you to listen to it carefully, till I finish, and then if you have any objections, state them:
It is about 2000 years that between you and the Christians there has been friction and opposition, but when we investigate the reality we find that such a state of affairs should not exist. Owing to the misunderstandings which today have blinded the eyes and exist among you and the Christians, you conceive that His Holiness the Christ was the enemy of Moses, the destroyer of the laws of the Pentateuch, the abrogator of the commandments of the Bible.
Let us now search after the truth, and discover whether this supposition on your part corresponds with fact or not.
When we investigate the reality we observe that Christ appeared amongst you at a time when according to your own historians the laws of the Torah were forgotten, the foundation of religion and faith was shaken. Nebuchadnezzar had come, burning the context of the whole Bible, and taking into captivity many Jewish tribes. For the second time Alexander the Great had come. For the third time Titus, the Roman general, devastated the land, killed the Jews, pillaged their property, and imprisoned their children.
At such a time, under such gloomy conditions, His Holiness the Christ appeared. The first thing He said was: "The Torah is the Divine Book, Moses is the Man of God, Aaron, Solomon, Isaiah, Zechariah, and all the Israelitish prophets are valid and true." Throughout all regions He spread the Bible.
For 1500 years the Bible was not sent out of
Palestine, but Christ promulgated it in all
countries. Were it not for Christ the name
of Moses and His Book would not have[Page 54]
reached America. During 1500 years the Torah
was only once translated, but Christ was the
cause of its being translated into 600 languages.
Now be just, was Christ the friend or
the enemy of Moses?
You say that He abrogated the Torah, but I say he promulgated the Torah, the Ten Commandments and all the questions which belong to its moral world. But He changed the following, that for a small theft one cannot cut off the hand. If a person blind another he must not be blinded, or if he breaks another's teeth, his teeth should not be broken.
Is it possible nowadays that for $1,000,000 the hand of the culprit be cut off with the law? Or to establish the archaic laws of an eye for an eye, and a tooth for a tooth?
Therefore Christ changed only that part of the Mosaic religion which was not in accord with the spirit of His time. He did not desire to abolish the Torah.
You, yourselves, are of the opinion in this day that these laws are not timely but are out of date and impracticable.
Is it not true that the Christians believe that Moses was the Prophet of God, and all the Israelitish seers were the Messengers of God, and the Bible is the Book of God? Has this belief of theirs harmed their religion? They answered "no." Then you may just say from your heart that Christ is the Word of God, then all these differences will end. The persecutions of the last 2000 years have been on account of this fact, that you were not willing to proclaim these two words.
But I hope it is proven to you that Moses had no better friend that His Holiness Christ.
In short, misunderstanding between the religions is conducive to differences. When these misunderstandings and blind imitations are forgotten then the unification of the religions will become a reality.
Today the enmity and rivalry existing between the religions are over mere words.
It is an established fact that the followers of all the religions believe in a Reality, the benefits of which are universal; which Reality is a medium between God and man. The Jews call that Reality Moses, the Christians Christ, the Musselmen Mohammed, the Buddhists Buddha, and the Zoroastrians Zoroaster.
Now mark well that none of these religionists have ever seen the Founders, they have only heard His name. If they overlooked these names they would realize that they all believed in a perfect Reality which is an intermediary between the Almighty and His creatures.
Their dissension is over a word, otherwise they all share in common the belief of the Mediatorship between the Creator and the creature.
If you speak to a Jew about the medium or channel between God and man, without referring to any particular name or trying to make him believe in any special person, he would say—"Yes, this is right, but I say the name of this medium is Moses."
If you go on giving the exposition of this divine philosophy to the followers of each religion they will all agree with you in the abstract, but they will stick to the names of their own prophets, and arise in contention and strife over these names. But in reality and in significance they are all believers and agreed. The Jew believes in Christ, but he knows nothing about it, he is quibbling over the mere word.
In short there have been wars and rumors of war amongst the people of the world for many thousand years; much innocent blood has been shed, many kingdoms and empires have been laid waste.
Now it is enough! Religion must be the means of good fellowship and love. It must upraise the standard of harmony and solidarity. If religion is conducive to hatred and enmity, irreligion is better, because such pseudo-religion gives no result, nay rather its existence is harmful to the welfare of the body-politic.
God has founded the religions so that they might be the bond of amity and mutual association between the people.
His Holiness Christ did not sacrifice His own life so that the people might believe that He is the Word of God; nay rather He gave up His life so that He might bestow Eternal Life to the world of humanity. That is why He said, "The Son of Man is come to give life to the world."
Later on this subject was forgotten by the people, certain blind imitations crept in, and the words Father, Son and Holy Spirit became current.
The original foundation was lost sight of. Christ said, "If someone strikes your right cheek, turn to him the left." Is there any relation between this commandment and the bloody events taking place in the Balkans? No!
The religious differences between the Catholics
and Protestants have caused in the past[Page 55]
the destruction of 900,000 lives. No doubt
you are aware of this fact. What relation
have these events with the statement of Christ
when He addressed Peter: "Put thy sword
into the scabbard"? Therefore when we hold
fast to the foundations of the religions of
God, all these differences are dispelled.
P.M.: Is your aim to found a new religion?
A.B.: Our aim is to free the foundations of the religion of God from dogmas, for the Sun of Reality is prevented from shining forth by black impenetrable clouds. We desire to dispel these clouds, so that the regions of the world may be flooded and illumined with its luminous rays, so that these foul clouds may never return. The rays of the Sun of Reality may encircle all countries, for this Sun has no beginning and no ending.
(Abdul-Baha arose.)
P.M.: Our hope is likewise the spread of such ideals of unity, peace, and concord. We hope to be your co-workers, and co-laborers in this field.
A.B.: This is likewise my hope, that the utmost unity may be established between us, such a unity which is not ended by separation.
(Abdul Bahá went into the library, where several clergy and professors came to him to be presented. One of them said):
I desire to express our deepest gratitude and pleasure on the part of those present. In reality what you said was in keeping with facts. Our aim is likewise the establishment of universal peace and brotherhood.
A.B.: Praise be to God that our aims and hopes are one, but we must strive to make this purpose realized.
A Professor: The International Congress of Religions will be opened in Paris during the month of July. We hope that you will be able to accept the invitation to take part in the proceedings of that Congress.
A.B.: It is nearly two years that I have been out of Haifa. I must return. After 40 years of confinement and two years of continual traveling, all my powers are exhausted. I can hardly speak.
Professor: The invitation of the Congress will be sent to you, and we hope you will write a message that may be read during one of the sessions.
A.B.: Very well.
Delivered May 30, 1912, at Meeting of the New York Lodge, Broadway and 79th Street
Interpreted by Dr. Ameen U. FareedTHIS is something more than the visit of a great man,—it is a meeting of Eastern beliefs and Western ideas. I hope Abdul-Baha will consider us as his own people tonight.
[Reading of address of welcome to Abdul-Baha.]
I am most pleased with these expressions of kindly feeling and evidences of spiritual susceptibility. Tonight I am very happy in the realization that our aims and purposes are one, our desires and longings are one. This is a reflection and evidence of the oneness of the world of humanity; intention toward accomplishment of the "Most Great Peace." Therefore we are united in intention and desire. In the world of existence there are no greater questions than these. Oneness of the world of humanity insures the glorification of man. International Peace is the assurance of the welfare of all human kind. There are no greater motives and purposes in the human soul. As we are agreed upon them the certainty of unity and concord between Bahais and Theosophists is most hopeful. Their purposes are one, their desires one, and spiritual susceptibilities are common to both. Their attention is devoted to the Divine Kingdom; they partake alike of Its bounty.
Today the human world is in need of a great power by which these glorious principles and purposes may be executed. The Cause of Peace is a very great Cause; it is the Cause of God, and all the forces of the world are opposed to it. Governments, for instance, consider militarism as the step to human progress, that division among men and nations is the cause of patriotism and honor, that if one nation attack and conquer another, gaining wealth, territory and glory thereby, this warfare and conquest, this bloodshed and cruelty, is the cause of that victorious nation's advancement and prosperity. This is an utter mistake. Compare the nations of the world to
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Vol. IV Chicago (April 28, 1913) Jamal No. 3
To his honor Mr. Charles Mason Remey, Washington, D. C.
Upon him be BAHA'O'LLAH EL-ABHA!
HE IS GOD!O thou illumined youth and my spiritual beloved!
Thy letter was received and its perusal imparted happiness impossible to describe. It was an indication of the loftiness of thy nature, the strength of thy effort and the purity of thy intentions. Abdul-Baha's happiness is caused by such matters. If the material luxuries of the whole earth were available to Abdul-Baha, He would not think for one moment that there is such a thing as comfort and luxury in the world. But when a soul-perfuming fragrance wafts from the rose-garden of the hearts of the friends to the nostrils of Abdul-Baha, such joy is realized that involuntarily I render thanksgiving unto the Blessed Perfection Who has trained such servants.
In brief, your letter imparted to me the utmost happiness. This thought of yours is very appropriate.* I hope that a new quickening may be produced in the hearts of the believers, and great firmness and steadfastness became manifest, that this may lead to the guidance of others.
*Referring to a letter telling of the spiritual awakening among the people caused by Abdul-Baha's visit in America.
Therefore, with a divine power, a heavenly resolution and purpose, an eloquent tongue and a heart overflowing with the Love of God, take in thy hands the Tablets and travel throughout the cities, even as far as Honolulu in Hawaii. Travel thou in all the American cities. Call every one to FIRMNESS IN THE COVENANT! Exhilarate every one with the Spiritual Wine of the Covenant! And guide every one to the diffusion of the Fragrance of GOD! Raise the cry of "Ya-Baha-El-Abha!" and call the name of "Ya-Ali-El-Allah"! (O Thou High One Who is the Most High!)
Awaken the friends, for ere long a test shall come. Perchance some persons outwardly firm and inwardly wavering shall come to those parts in order to weaken the faith of the friends in the Covenant of God. Let them be awake! Let them be mindful! As soon as they see a trace of violation of the Covenant, they must hold aloof from the violator. Day and night let them strive so that the Lights of the Kingdom of ABHA may encircle the globe and the darkness of error may entirely be dispelled. . . .
- Upon thee be Bahá El-ABHA!
- (Signed) ABDUL-BAHA ABBAS.
the members of a family. A family is a nation in miniature. Simply enlarge the circle of the household and you have the nation. Enlarge the circle of nations and you have all humanity. The conditions surrounding the family surround the nation. The happenings in the family are the happenings in the life of the nation. Would it add to the progress and advancement of a family if dissensions should arise among its members, fighting, pillaging each other, jealous and revengeful of injury—seeking selfish advantage one over another? Nay, this would be the cause of the effacement of progress and advancement. So it is in the great family of nations, for nations are but an aggregate of families. Therefore as strife and dissension destroy a family and prevent its progress, so nations are destroyed and advancement hindered.
Briefly, all the Heavenly Books, Divine
Prophets, sages and philosophers agree that
warfare is destructive to human development
and peace constructive. They all agree that
war and strife strike at the foundations of[Page 57]
humanity. Therefore a power is needed to
prevent war and to proclaim and establish the
oneness of humanity.
But knowledge of the need of this power is not sufficient. Realizing that wealth is desirable is not becoming wealthy. The admission that scientific attainment is praiseworthy does not confer scientific knowledge. Acknowledgement of the excellence of honor does not make a man honorable. Knowledge of human conditions and the needed remedy for them is not the cause of their betterment. To admit that health is good does not constitute health. A skilled physician is needed to remedy existing human conditions. As a physician is required to have complete knowledge of pathology and diagnosis, of therapeutics and treatment, so this world physician must be wise, skillful and capable before health will result. His mere knowledge is not health; it must be applied and the remedy carried out.
The attainment of any object is conditioned upon:
First—Knowledge.
Second—Volition.
Third—Action.
Unless these three conditions are forthcoming, there is no execution or accomplishment. In the erection of a house it is first necessary to know the ground and design the house suitable for it; second, to obtain the means or wealth necessary for the construction; third, to actually build it. Therefore it is evident that a power is needed to carry out and execute what is known and admitted to be the remedy for human conditions; namely, the unification of mankind. Furthermore, it is evident that this cannot be realized through material process and means. The accomplishment of this unification cannot be through racial power for races are different and diverse in tendencies. It cannot be through a patriotic power for nationalities are unlike. Nor can it be effected through political power since the policies of governments and nations are various. That is to say, any effort toward unification through these material means would benefit one and injure another because of unequal and individual interests. Some may believe this great remedy can be found in dogmatic insistence upon imitations and interpretations. No! this would be without foundation and result. Therefore it is evident that no means but an ideal means, a Spiritual Power, Divine Bestowals, and the breaths of the Holy Spirit will heal this world sickness of war, dissension and discord. Nothing else is possible; nothing can be conceived of. But through Spiritual means and the Divine Power it is possible and feasible.
Consider history. What has brought unity to nations, morality to peoples and benefits to mankind? If we reflect upon it we will find that establishing the Divine Religions has been the greatest means toward accomplishing the oneness of humanity. The foundation of Divine Reality in Religion has done this; not imitations. Imitations are opposed to each other and have ever been the cause of strife, enmity, jealousy and war. The Divine Religions are collective centers in which diverse standpoints may meet, agree and unify. They accomplish oneness of nativities, races and policies. For instance, His Holiness Christ united various nations, brought peace to warring peoples and established the oneness of human kind. The conquering Greeks and Romans, the prejudiced Egyptians and Assyrians were all in a condition of strife, enmity and war, but His Holiness gathered these varied peoples together and removed the foundations of discord; not through racial, patriotic or political power, but through Divine Power, the Power of the Holy Spirit. This was not otherwise possible. All other efforts of men and nations remain as mere mention in history—without accomplishment.
As this great result is contingent upon Divine
Power and Bestowals, where shall the
world obtain that Power? God is eternal and
ancient; not a new God. His Sovereignty is
of old, not recent; not merely existent these
five or six thousand years. This infinite universe
is from everlasting. The Sovereignty,
Power, Names and Attributes of God are
eternal, ancient. His Names presuppose creation
and predicate His Existence and Will. We
say God is Creator. This name Creator appears
when we connote creation. We say God
is the Provider. This Name presupposes and
proves the existence of the provided. God is
Love. This Name proves the existence of the
beloved. In the same way God is Mercy, God
is Justice, God is Life, etc., etc. Therefore as
God is Creator, Eternal and Ancient, there
were always creatures and subjects existing and
provided for. There is no doubt that Divine
Sovereignty is eternal. Sovereignty necessitates
subjects, ministers, trustees and others
subordinate to sovereignty. Could there be a
king without country, subjects and armies? If
we conceive of a time when there were no
creatures, no servants, no subjects of Divine
Lordship we dethrone God and predicate a
time when God was not. It would be as if He[Page 58]
had been recently appointed and man had
given these Names to Him. No! The Divine
Sovereignty is ancient, eternal. God from
everlasting was Love, Justice, Power, Creator,
Provider, the Omniscient, the Bountiful.
As the Divine Entity is eternal, the Divine Attributes are co-existent, co-eternal. The Divine Bestowals are therefore without beginning, without end. God is infinite; the works of God are infinite; the bestowals of God are infinite. As His Divinity is eternal, His Lordship and Perfections are without end. As the Bounty of the Holy Spirit is eternal, we can never say that His bestowals terminate, else He terminates. If we think of the sun and then try to conceive of the cessation of the solar flame and heat, we have predicated the non-existence of the sun. For separation of the sun from its rays and heat is inconceivable. Therefore if we limit the Bestowals of God we limit the Attributes of God and limit God.
Let us then trust in the Bounty and Bestowal of God! Let us be exhilarated with the Divine Breath! Let us be illumined and exalted by the heavenly glad-tidings! God has ever dealt with man in mercy and kindness. He who conferred the Divine Spirit in former times is abundantly able and capable at all times and periods to grant the same bestowals. Therefore let us be hopeful! The God who gave to the world formerly will do so now and in the future. God who breathed the breath of the Holy Spirit upon His servants will breathe it upon them now and hereafter. There is no cessation to His Bounty. The Divine Spirit is penetrating from eternity to eternity, for it is the Bounty of God and the Bounty of God is eternal. Can yon conceive of limitation of the Divine Power in atomic verities or cessation of the Divine Bounty in existing organisms? Could you conceive the Power now manifest in this glass in cohesion of its atoms, becoming non-existent? The energy by which the water of the sea is constituted, failing to exert itself and the sea disappearing? A shower of rain today and no more showers after awhile? The effulgence of the sun terminated and no more light or heat?
When we observe that in the kingdom of minerals the Divine Bounties are continuous, how much more shall we expect and realize in the Divine spiritual Kingdom! How much greater the radiation of the Lights of God and the bounty of life everlasting upon the soul of man! As the body of the universe is continuous, indestructible, Spirit and the Divine Bounty is everlasting.
I praise God that I am privileged to be present in this revered assembly which is quickened with spiritual susceptibilities and heavenly attraction; its members investigating the Reality; their utmost hope the establishment of international peace and their greatest purpose service to the world of humanity.
When we observe the world of created phenomena we discover that each atom of the atoms of substance is moving through the various degrees and kingdoms of organic life. For instance, consider the ethereal element which is penetrating and traveling through all the contingent realities. When there is vibration or movement in the ethereal element the eye is affected by that vibration and beholds what is known as light.
In the same manner the Bestowals of God are moving and circulating throughout all created things. This illimitable Divine Bounty has no beginning and will have no ending. It is moving, circulating and becomes effective wherever capacity is developed to receive it. In every station there is a specialized capacity. Therefore we must be hopeful that through the Bounty and Favor of God, this Spirit of Life infusing all created beings shall quicken humanity and from its Bestowals the human world become a divine world, this earthly kingdom the mirror of the realm of Divinity, the virtues and perfections of the world of humanity become unveiled and the image and likeness of God be reflected from this temple.
I am most grateful to the President of this Society and express my most respectful greetings to him. It is my hope that all of you may be assisted in obtaining the good pleasure of God. The spiritual susceptibility of those present has made me very happy, and I beg of God assistance and confirmation for all.
CABLEGRAM:
April 12—"Lamp of God shining brilliantly in Budapest. Detail Addresses delivered in important meetings."
ABBAS.
OUR PERSIAN SECTION contains: (1) Talk by Abdul-Baha on "Progress of this Age"; (2) poem by M. Taki Nazim Khorassani of Bandar Jaz: (3) spreading of the Cause of God in Europe—cablegram from Abdul-Baha at Budapest; (4) news from Stuttgart, by Mirza Ahmad Sohrab; (5) news from London, by Mirza Lutfullah Hakim; (6) news from Paris, by Mirza Ali Akbar Rafsinjani; (7) words of greeting from the Star of the West to all the Bahais for the Feast of Rizwan.
جلد چهارم . شماره سوم نجم باختر 1329 از شیکاغو امریکا
ربیع الثّانی سنه 1331 فهرست مندرجات
1 . نطق مبارک حضرت عبدالبهاء در مسئله ترقیّات عصر .
2. قصیدۀ غرّاء از گفتۀ جناب آقا محمّد تقی ناظم خراسانی در بندر جز .
3 . انتشار امرالله در اروپا . تلگراف مبارک از بوداپست .
4 . اخبار از استوتگارت « آلمان » بقلم آقا میرزا احمد سهراب .
5 . اخبار از لندن « انگلستان » بقلم آقا میرزا لطف الله حکیم .
6 . اخبار از پاریس « فرانسه » بقلم آقا میرزا علی اکبر رفسنجانی .
7 . تهنیت عید سعید مبارک رضوان از قبل نجم باختر .
آدرس نجم باختر صندوق پستی 283 سیکاگو . ایلینوی . ایالات متّحدۀ امریکا .
Address: Najme Bakhtar, P. O. Box 283, Chicago, Ill., U. S. A.
[Page 60]
PAGE 1
VOL. IV
No 3
جلد چهارم . شماره سوم نجم باختر 1329 قیمت اشتراک 1 دالر . سالی دوازده قران
آوریل 28 ماه جلال سنه 70
این جریده بر حسب تاریخ بهائی هر نوزده روز چاپ و توزیع میگردد و در نهایت آزادی در مسائل یگانگی بشر و وحدت ادیان و انتشار علوم و فنون این قرن و تربیت اطفال و پیشرفت امر حضرت بهاء الله در اطراف جهان و توضیح حقائق این دین عمومی خواهد نوشت و مقالات مفید که موافق سبک اداره است قبول و نشر خواهد گردید .
صفحه 1 - 1
ترقیّات عصر
نطق مبارک حضرت عبدالبهاء در بیت مبارک در مسئله « ترقیّات عصر» روز جمعه 12 ماه جولای ساعت 9 بعد از ظهر سنه 1912 و جمعی زیاد حاضر و کلّ از قوّۀ بیانات واله و حیران گشتند . فرمودند :
عالم امکان نظیر انسان است انسان مقام نطفه مقام شیرخواری اوقات نشو و نما وقت تمیز و رشد و وقت بلوغ دارد همین طور عالم امکان درجاتی دارد انسان در سنّ شیرخواری حسّاس است و در سنّ مراهق یعنی بدایت ادراک احساس و تمییز دارد امّا ادراکاتش ضعیف است ولی چون به سنّ بلوغ می رسد جمیع قوای معنوی و قوای صوری او در نهایت درجۀ قوّت جلوه می نماید قوّۀ ادراک به درجه ئی رسد که که کشف حقائق اشیاء کند امّا در سنّ طفولیّت و شیرخواری این ممکن نیست این کمالات در سنّ بلوغ جلوه می نماید نه در سنّ طفولیّت . عالم امکان نیز یک زمانی بود که شیرخوار بود بعد مثل طفل مراهق شد روزبروز نشو و نما نمود حالا بعالم رشد رسیده است این قرن سلطان قرون است این عصر آینۀ جمیع اعصار است آنچه
صفحه 2 - 1
در قرون اولی بوده صور جمیع در این آینه آشکار است و از آن گذشته نفس این قرن کمالات خاصّه دارد اکتشافات عظیمه دارد صنائع بدیعه دارد تأسیسات عجیبه دارد علوم غریبه دارد و از جمیع جهات در نهایت کمال جلوه نموده و خواهد نمود یعنی فضائل قرون سابقه صنائع قرون سابقه خصائل قرون سابقه اکتشافات قرون سابقه را دارد باوجود این فضیلت خاصّه صنائع خاصّه و اکتشافات خاصّه این قرن را هم دارد که در قرون سالفه ابدا نبوده مثلا در قرون سابقه فنّ معماری بوده و در این قرن به نهایت بلوغ رسیده امّا این قوّۀ برقیّه نبوده این تلگراف که به دقیقۀ با شرق و غرب مخابره کند نبوده این تلیفون نبوده اینها از خصائص این قرن است در این قرن فضائل قرون قدیمه و فضائل قرون جدیده موجود لهذا این قرن جامع قرون و ممتاز از جمیع است و سلطان قرون و آفتاب جمیع اعصار است و چون ما در این قرن هستیم بشکرانۀ این مواهب باید قیام بر اعمالی کنیم که سزاوار این قرن است مثلا انسان چون به بلوغ رسد باید احوال و اطواری داشته باشد که سزاوار سنّ بلوغ است همین طور این عالم امکان چون ترقیّ کرده و باین درجه رسیده که قرن انوار است قرن ظهور اسرار است قرن فضائل عالم
صفحه 1 - 2
انسانی است قرن روز خداست قرن ملکوت ابهی است باید ما بآنچه سزاوار این قرن است رفتار نمائیم چه که امکان بدرجۀ بلوغ رسیده و اگر تا بحال نرسیده قریب به بلوغ است ملاحظه کنید که دائره عقول و دائره افکار چه قدر اتّساع یافته اکتشافات جدیده چه قدر زیاد شده تأسیسات عظیمه چه قدر ظهور یافته صنائع بدیعه چه قدر جلوه نموده علوم نافعه چه قدر انتشار یافته با وجود این مواهب الهیّه آیا سزاوار است که بشر در دریای مادیّات مستغرق باشد در عالم طبیعت اسیر باشد این قرن قرنی است که قوای معنویّه انسان جلوه نموده کمالات رحمانیّۀ انسان ظاهر گردیده نورانیّت عالم انسانی باهر شده فیوضات لانهایۀ الهی جلوه نموده و چون کمالات جسمانی به اعلا درجه رسیده همین طور کمالات روحانی باید باعلا درجه برسد تا ظاهر و باطن انسان روشن گردد و سعادت دنیویّه و سعادت ملکوتیّه هر دو حاصل شود فضائل طبیعیّه و فضائل الهیّه همه ظاهر گردد هرچند فکر انسان مرآت حقائق اشیاء است یعنی در انسان قوّۀ هست که آن قوّه کاشف حقائق است همین طور حقیقت انسان مرآت انوار ملکوت است استعداد دارد که حقائق ملکوتیّه در او جلوه کند و اسرار الهیّه در او ظاهر گردد و صور ملاء اعلی در او انطباع یابد پس اگر هر دو جهت یعنی جهت جسمانی و جهت روحانی هردو ترقیّ نماید آنوقت حقیقت انسانیّه در نهایت جمال و کمال جلوه کند .
الحمدلله خداوند در این قرن هر بابی برما گشوده هر شمعی را برای ما روشن نموده باران رحمتش جمیع را احاطه کرده نسیم عنایتش وزیده عنایتش وزیده از هر جهت اسباب کمال از برای ما فراهم نموده جائز نیست که ما این مواهب الهیّه را هدر دهیم این فیوضات
صفحه 2 - 2
رحمانیّه را هدر دهیم این انوار لاهوتیّه را هدر دهیم باید بجان و دل بکوشیم تا این مواهب الهیّه در حقیقت انسانیّه بکمال قوّت جلوه کند تا بشر آئینۀ ملکوت ربّ جلیل گردد و علل ناسوت آئینه ملکوت شود آنوقت سعادت دنیویّه سعادت اخرویّه مواهب الهیّه روحانیّت عظیمه نورانیّت ملکوتیّه از برای عالم بشر حاصل گردد پس بکوشید تا شکرانۀ این الطاف نمائید و این نفثات روح القدس را تلقیّ نمائید و این نورانیّت را حاصل کنید و این فضل و موهبت را شکرانه نمائید اگر چنین همّتی نمائید شرق و غرب دست در آغوش یکدیگر نمایند بنیان بغض و عداوت بکلیّ برافتد محبّت ملکوتی انتشار یابد الفت روحانی حاصل گردد وحدت عالم انسانی جلوه کند صلح اکبر تحققّ نماید جمیع بشر در نهایت مودّت با یکدیگر آمیزش نمایند و سعادت ارض و سعادت ملکوت هر دو حاصل گردد امیدم چنان است که کلّ باین مقام فائز گردید این است وصیّت من .
قصیدۀ غرّاء
از طرف محفل روحانی بندر جز از گفتۀ جناب محمّد تقی ناظم خراسانی علیه بهاء الله الابهی در یوم دوّم عید نوروز در لندن مطبوع گردید سنه 1321
هو العزیز المحبوب
لوحش الله زین مبارک عید فیروزی قران وین همایون جشن عالیشان میثاقی نشان
هفتم قوس و همانا هست جشن غصن ربّ در سماع و در طرب اندر سماء کرّوبیان
عالم از فیروزی این روز خرّم در قلاع آدم از بهبودی این جشن اعظم تازه جان
صفحه 1 - 3
روزگار کهنه رفت از دست عمر از سر گرفت این جهان پیر برنا گشت و از نو شد جوان
جامۀ ذلتّ کشید از قامت ایّام باز خلعت عزّت عنایت گشت بهر ثابتان
دشت امریکا سراسر گشت چون باغ بهشت تا قدم بگذاشت در آن خطه خلاق بیان
از عنایات قدیمش شرقیان در انبساط وز بیانات بدیعش غربیان بس شادمان
اندرین جشن از شراب وصل نتوانم گذشت وندرین عید از ثنای دوست کی بندم زبان
تا زمان درگرد مینوشم می از منیان عشق تازمین برجاست مینالم ز جور آسما ن
گاه چون بلبل بگلشن میروم جویای گل گاه چون صیّاد از دنبال آن آهو دوان
هر رهی میپویم و میگیرم از دلبر سراغ هر دری میگیرم و میجویم از آنشه نشان
گاه از پاریس و لندن میرسد زآنمه خبر گاه شمس طلعتش در باختر دارد مکان
گه به بینم در جرائدهای امریک و فرنگ درثنای ذات پاکش جملگی رطب اللسان
گاه عکس حضرتش صدر جرائد مرتسم گاه نطق امنعش نشر و عموما قدر دان
در فراق طلعتش ایرانیان کلّ سینه چاک تا نماید وصل خود بر اهل خاور رایگان
ساقیا می ریز در ساغر پیاپی نا شمار خم خم از میخانۀ عشق ملیک انس و جان
غصن اعظم سرّ اکرم حضرت عبدالبهاء کز عطاء فضل عالم را زنو کرد او جوان
بنگر از عکاء و حیفا آن ملیک ذوالمنن بهر تبلیغ و هدایت شد به امریکا دوان
صفحه 2 - 3
ابر رحمت در خروش آمد بآن اقلیم پاک از برین دان سروش آمد بصد لحن و بیان
در کنائس بابیانات فصیح دلربا صلح اکبر گوشزد بنمود بر خورد و کلان
در تفقدّ از غریبان و یتیمان روزو شب تهنیت گویان و دلجویان بهر مجمع رو ان
از برای نشر احکام جدید ذوالجلال در مجالس در محافل همچو بلبل نغمه خوان
لطف و جودش کامل و شامل ابا هر خاصّو عامّ فضل و بذلش ساری و جاری بهر پیر و جوان
ای مبیّن برکتاب الله یا مولی الوری ای وجود اقدست بر کون و امکان مهربان
یک نظر فرما بسوی ناظم دل سوخته تا ز تأییدت شود بر ملک دل او حکمران
نجم باختر : جمال قدم جلّ ذکر ذکره الاعظم فرمودند : « طوبی لعلمّ تحرّک علی ثنائه » جناب ناظم میدانند !
انتشار امرالله در اروپا . ترجمۀ تلگراف مبارک
از بوداپست بتاریخ 12 آوریل سنه 1912 . شیکاغو . بغدادی
سراج خدا به اشدّ لمعان مشرق در بواپست خطابه های مفصّل در مجامع مهمّه القا شده . عبّاس .
نجم باختر : حضرت مولی العالم عبدالبهاء تقریبا بیست سال پیش که هیچ ذکری از این امر مبارک در غرب نبوده فرموده بودند :
صفحه 1 - 4
شرق منوّر نما ، غرب معطرّ نما ، روح به صقلاب ده ، نور به آفاق بخش
از استوت گارت آلمان آقا میرزا احمد سهراب نوشتند مورّخۀ 1 آپریل سنه 1913 :
الحمدلله که امشب ساعت هشت حضرت مولی الوری در نهایت صحّت و سلامتی وارد استوت گارت شده و در هتل « مرگارت» منزل و مأوی جستند احبّای آلمان همان شب بحضور مشرّف شده بیانات رشیقه در تشویق و تحریص کلّ بخدمت امرالله شده
از لندن : آقا میرزا لطف الله حکیم نوشتند : از وقتیکه هیکل آن طلعت نورانی عبدالبهاء در انگلستان تشریف داشتند شبانه روز مشغول بودند بطوری که بحسب ظاهر از قوّۀ انسان خارج است یا در مجالس و محافل بیانات میفرمودند یا اینکه مردم می آمدند که چند دقیقه تنها مشرّف بشوند اشخاص مختلف در این ایّام از هر قبیل مشرّف شدند و کسب فیض از آن مطلع نورانی نمودند بهتر است جزئی از کلیفتن عرض کنم روز پانزدهم ژانویه در رکاب مبارک با ترین اکسپرس به کلیفتن رفتیم که از لندن سه ساعت راه است شب را در منزل مستر تودرپل ( البّته اسما ایشان را می شناسید ) .
نجم باختر : بقول حضرت نعیم : « میشناسیم یار از اغیار . صورت زاغ از هزار میدانیم » مجلسی بود قبل از وقت مستر تودورپول دعوت نامه فرستاده بودند قبل ازمجلس خبرنگار یکی از جرائد معتبر آنجا آمده تنها به حضور مبارک مشرّف شد پیام بسیار مبارکی برای خوانندگان جریدۀ خود گرفت بعد از رفتن او خبرنگار جریدۀ دیگری آمد یک مژده برای اهل کلیفتن عنایت فرمودند که آن خبرنگار فریفته شد هیچ میل نداشت برود خیلی به او عنایت فرمودند بعد یک دانه گل به او عنایت فرمودند عرض کرد این گل تبرّک است برای من این را خشک میکنم و در نزد من خیلی عزیز تر است و برای یادگاری نگاه میدارم بعد وقت مجلس شد ساعت هشت از شب
صفحه 2 - 4
در حالتیکه در اطاق میهمانخانه جمعیّت کثیری بود در آن بین هم جمعی از اهل شرق بودند بسیاری از عدم جا ایستاده بودند جمعی را مانع شده بودند که وارد شوند از شدّت ازدحام و از نبودن جا بعد آن شاه نورانی آن طلعت آسمانی آن پیغمبر صلح پرور از بالاخانه اطاق مبارک خود به اطاق میهمان خانه تشریف آوردند تا از در وارد شدند جمعیّت یک مرتبه بلند شده نهایت احترام را نمودند بعد اجازه فرمودند همگی نشستند و آن جلال حشمت سلیمانی در صدر مجلس جالس بعد صاحبخانه جناب مستر تودرپول جزئی از تاریخ امر صحبت نمود و آن شاه جهان را معرّفی نموده بعد آن حضرت در حالتی که جالس بودند بیانات میفرمودند و بیانات مبارکه جمله جمله بواسطۀ آقا میرزا احمد سهراب ترجمه می شد در بین بیانات بلند شدند و در صدر مجلس مشی میفرمودند
باری از تعالیم حضرت جمال قدم جلّ ذکره الاعظم میفرمودند و بیانات مبارکه چنان مؤثرّ بوده که در بین صحبت چندین مرتبه حضّار از روی سرور دست میزدند بعد که صحبت مبارک تمام شد تشریف آوردند بیرون شنوندگان بقدری مسرور شده بودند که بی نهایت میل داشتند که دست بدهند و اظهار سرور قلب خود را بجا بیاورند بحضور عرض شد بعد در اطاق پائین تشریف بردند جمعیّت آمده یک به یک دست میدادند از روی سرور اغلب را شنیدم که می گفتند : « ما بعمر خود چنین بیانات را هیچ نشنیده بودیم » یکی میگفت من مدّت عمرم را مسیحی بودم و همیشه به کلیسیا می رفتم و بیانات بهترین علمای دین را میشنیدم این قدر که امشب به من خوش گذشت و بیانات این بزرگوار بر من اثر کرد ابدا چنین بیاناتی نشنیده بودم در حالتیکه داشت گریه میکرد از نهایت سرور این صحبت را می نمود . خبرنگاران جرائد بیان مبارک را می نوشتند اینها تماما ماندند تا آخر خصوصا آن یکی که گلی باو عنایت فرموده بودند باری حضرات می آمدند و دست میدادند این شخص جریده نگار همین طور ایستاده بود در جلو مبارک و تماشا میکرد بی اندازه
TEACH! TEACH! TEACH!
O YE ARMS OF THE CAUSE OF GOD
صفحه 1 - 5
حالتش منقلب شده بود بعد جمعیّتی از خانم ها آمده دست دادند و اظهار محبّت خود را رسانیدند در آخر حضرات اهل شرق آمده دست دادند فرمودند : « شماها باشید من میخواهم شما را به بینم » حضرات ماندند از اهل مصر و ترکستان و غیره بودند بآنها گهی عربی و گهی ترکی صحبت میفرمودند متجاوز از یک ساعت حضرات مشرّف بودند الحمدلله امرالله در این صفحات در نهایت ترقیّ و نموّ است .
نجم باختر نیز به جناب حکیم بشارت میدهد که الحمدلله امرالله در جمیع صفحات در نهایت ترقّی و نموّ است فی الحقیقه جریده نگارذان غرب چون از برای تحرّی حقیقت میآیند و بدون غرض استفسار و تفحصّ مینمایند لهذا راضی و مرضی هستند .
تبلیغ تبلیغ تبلیغ سواد مرقومۀ حضرت آقا میرزا علی اکبر رفسنجانی :
از پاریس بتاریخ 8 ربیع الاوّل سنه 1331 . امروز صبح ( حضرت عبدالبهاء ) فانی را احضار فرمودند و فرمودند که من حالا تو را برای تبلیغ میفرستم باید آنچه برتو وارد آوردند ابدا محزون نباشی و مغموم نگردی زیرا که اینها نمیدانند آنچه مسخره و استهزاء نمایند ابدا اهمیّت ندهید و باید در نهایت شجاعت و شهامت و استقامت امرالله را ابلاغ نمائی فوالله الذی لا اله الا هو امروز هیچ شأنی و مقامی در عالم وجود مانند تبلیغ امر نیست سلطنت سلاطین تا ابد باقی نخواهد ماند ولی تبلیغ اثرات و عزّت او ابدی است بعد فرمودند من یکی از بندگان جمال مبارک هستم مانند جمیع بندگان دیگر او ولکن فرقی که در میان من و دیگران هست این است که دیگران خیالات خودشان را متابعت مینمایند ولکن من آنچه را جمال مبارک فرموده است اطاعت مینمایم ملاحظه نما
صفحه 2 - 5
که من با این حالت ضعف و نقاهت جمیع امور را گذاشتم و به تبلیغ قیام نموده ام شب گذشته در منزل اسپرانتوها در سر میز من حالت نشستن نداشتم تا چه رسد به غذا خوردن و با آن حالت برخواستم و با نفوس صحبت نمودم باری تو را میفرستم به لوزان و بعد هم باید به لندن بروی و تبلیغ نمائی و میخواهم که تمام اوقات خود را صرف امر تبلیغ کنی جمیع محافل طهران و غیره باید قیام به تبلیغ نمایند زیرا امروز امر تبلیغ مؤیّد است » .
نجم باختر : مثل انگلیسی هست که میگوید : « خدا کارش را درست انجام داده ما چه طور ؟ »
عید رضوان
شمس قدم نمود ز ابهی افق طلوع قد قامت القیامة قد حققّ الرّجوع
اسراربعث و رمز کتب یافت کل وقوع با این ترانه کرد نزول از سماء یسوع
کای امتّ قدیمه برآئید از انتظار عندلیب
در یکی از الواح مبارکه که بافتخار مدیر نازل شده بود میفرمایند : « و اسئل الله ان یبارک هذا العید السعید علی الجمیع و یؤیّدهم بتأیید جدید انّ ربّی لعلی کلّ شئ قدیر »
ماهم به جمیع یاران الهی و اماء الرّحمن من الصغیر الی الکبیر در شرق و غرب در این عید اعظم تبریک و تهنیت و الله ابهی میگوئیم . نجم باختر . دکتر ضیاء بغدادی
