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STAR OF THE WEST
"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. VII Massa'ul 1, 72 (December 12, 1916) No. 15
The Social Teachings of the Bahai Movement
A COMPILATION BY GEORGE O. LATIMER.
"Certain regulations are revealed which insure the welfare and well-being of all humanity. Just as the rich man enjoys his rest and his pleasures surrounded by luxuries, the poor man must likewise have a home, be provided with sustenance, and not be in want. . . . . .
"Until this is effected happiness is impossible. All are equal in the estimation of God; their rights are one and there is no distinction for any soul; all are protected beneath the justice of God." —ABDUL-BAHA.
THE solution of our economic problems has long been considered a matter for the minds of philosophers and theoretical thinkers—a matter apart from religion. But social and economic questions are as much a part of religion as are prayer and worship, for true religion is the cause of the advancement of civilization and progress in the world and "the nobility and glory of man consists in the fact that, amidst the beings, he is the dawning place of righteousness. Can any greater blessing be imagined by man than the consciousness that by divine assistance the means of comfort, peace and prosperity of the human race are in his hands? How noble and excellent is man if he only attain to that state for which he was designed. And how mean and contemptible if he close his eyes to the public weal and spend his precious capacities on personal and selfish ends. The greatest happiness lies in the happiness of others. He who urges the matchless steed of endeavor on the race course of justice and civilization alone is capable of comprehending the wonderful signs of the natural and spiritual world."*
*All quotations unless otherwise specified are from the words of Abdul-Baha.
Civilization in its most general idea, is an improved condition of man resulting from his relation to the social order rather than the expression of his individual independence, and has a twofold aspect. One, a natural and material civilization which serves the physical world and the other a divine and heavenly civilization which renders service to the world of morality. One is founded by the philosophers and scientists of the world, the other is established by the Prophets of God. Material civilization may again be subdivided into those affairs which have no direct relation to life, producing luxury, indolence and effeminacy, and those affairs which contribute toward the maintenance of livelihood and to the happiness, welfare and comfort of mankind.
"In the world of nature the greatest dominant note is the struggle for existence—the result of which is the survival of the fittest. The law of the survival of the fittest is the origin of all difficulties. It is the cause of war and strife, hatred and animosity, between human beings. In the world of nature there is tyranny, egoism, aggression, overbearance, usurpation of the rights of others and other blameworthy attributes which are the defects of the animal world.
Therefore so long as the requirements of the natural world play paramount part among the children of men, success and prosperity are impossible; for the success and prosperity of the human world depend upon the qualities and virtues with which the reality of humanity is adorned while the exigencies of the natural world work against the realization of this object." Thus material civilization alone does not insure the safety and progress of mankind, but brings into existence the greatest instruments for human fratricide and destruction of property, and animalistic propensities reach their height under its influence.
Divine civilization, on the other hand, assists man in acquiring heavenly virtues, thus freeing him from oppression, cruelty, and greed brought about by the exploitation of his fellow-man for his own gain. "Divine civilization is a symposium of the perfections of the world of humanity. Divine civilization is the improvement of the ethical life of a nation. Divine civilization is the discovery of the reality of phenomena. Divine civilization is the spiritual philosophy. Divine civilization is the knowledge of God with rational and intellectual evidences." "Consequently consider what a difference and distinction is there between the material civilization and the divine civilization! The natural civilization prevents men from doing harm and wrong through force and punishment, and thus withholds them from committing crimes. But the divine civilization so trains men that the human individuals avoid sins without having any fear from (material) punishment; and the very sin itself becomes unto them as the severest punishment. And with the utmost zeal and fervor they will engage in acquiring human virtues, gaining that by which mankind will be uplifted and that which will enlighten the human world."
Thus divine civilization is in the same relation to material civilization as the light is to the lamp. Natural civilization is the body which is in need of the spirit of heavenly guidance for its life and advancement. Therefore the real and true civilization exists only when the material and spiritual combine to reach their highest development. A good man without any development along material lines does not represent true civilization; while on the other hand, the man who has developed only his material side, with no regard for the spiritual does not stand for real civilization. Man must first understand that "the outward trappings of civilization, without inward moral advancement, may be likened unto confused dreams which cannot be interpreted; and sensual enjoyment, apart from spiritual perfection, is like unto the mirage which he that is athirst believes to be water." (M. F. P. 126) The Bahai teaching awakens within him the realization of his duty to society by sowing such seeds of (divine) truth in his heart as these:—
"The poor among you are my trust.
Therefore guard my trust, and be not wholly occupied with your own ease."
"Ye are the trees of my garden; ye must bear fresh and beautiful fruits, that ye and others may be profited by them. Therefore it is necessary for ye to engage in arts and business. This is the means of attaining wealth, O ye possessors of intellect. Affairs depend upon means, and the blessing of God will appear therein and enrich you. Fruitless trees have been and will be only fit for fire."
"Deeds reveal the station of the man."
"Let the rich learn the midnight sighing of the poor, lest negligence destroy them and they be deprived of their portion of the tree of wealth. Giving and generosity are qualities of mine. Happy is he who adorns himself with my virtues."
"Thy heart is my home; purify it for my descent: thy spirit is my outlook;
prepare it for my Manifestation." (Hidden Words of BAHA'O'LLAH.)
Thus the first and fundamental, and most difficult step toward the establishment of the new social synthesis, is a change of heart in man.
And to effect this change in conscience the Bahais are today striving with all the power of their spiritual enthusiasm and wisdom. The result is already a multitude of men and women in many lands, and of many races who have been reborn of the spirit and united by the fire of the love of God into a world-wide spiritual brotherhood.
But the Bahais are also presenting to the world certain great principles of social reconstruction. Part of these principles are general and fundamental; some are very specific—a clean cut program of social laws for a new social order.
These principles include: The oneness of all humanity, a universal language, universal peace, education, the House of Justice, specific laws.
THE ONENESS OF ALL HUMANITY
The world is perishing through lack of the spiritual realization of the Fatherhood of God and the brotherhood of man. Therefore BAHA'O'LLAH addressed the world as follows: "Ye are all leaves of one tree and the fruits of one branch." With the full realization of this one principle the shackles of capitalism, industrialism, and militarism will be broken down and mutual helpfulness and co-operation, the cornerstones of economic freedom, will be laid. In a talk given April 14, 1912, in New York city, Abdul-Baha said: "Today the world of humanity is in need of international unity and conciliation. This great foundation needs a propelling power to spread these principles. It is self-evident that unity of the human world and the Most Great Peace cannot be accomplished through material means. It cannot be established through political power, for the political interests of nations are various and the policies of peoples are divergent and conflicting. It cannot be founded through racial or patriotic power, for these are human powers, selfish and weak. The very nature of racial differences and patriotic prejudices prevents the realization of this unity and agreement. Therefore it is established that the promotion of the oneness of the kingdom of humanity, which is the essence of the teachings of the holy Manifestations of God, is impossible except through the power spiritual and the breaths of the Holy Spirit."
There was a time in the history of the world when the family tie was the greatest unit. Out of this grew the common interest of the community, and later as the circle widened the people became united as a nation. Thus the keynote of the last century was nationalism; but now a new and higher ideal has been given to the world by BAHA'O'LLAH—internationalism or humanitarianism. "Let not a man glory in this that he loves his country; let him rather glory in this that he loves his kind." All problems are world problems and a solution must needs be based upon this fundamental truth, the oneness of all mankind.
A UNIVERSAL LANGUAGE
For the establishment of this principle, a common auxiliary language is of paramount importance as it will facilitate the intercourse of all peoples and bring about an understanding and interchange of their ideas. Upon this matter Abdul-Baha said in Paris that "An international congress should be formed, consisting of delegates from every nation in the world, Eastern as well as Western. This congress should form a language that could be acquired by all, and every country would thereby reap great benefit.
"Until such a language is in use, the world will continue to feel the vast need of this means of intercourse. Difference
of speech is one of the most fruitful causes or dislike and distrust that exists between nations, which are kept apart by their inability to understand each other's language more than by any other reason. If everybody could speak one language, how much easier would it be to serve humanity!"
UNIVERSAL PEACE
"Every century holds the solution of one predominating problem. Although there may be many problems, yet one of the innumerable problems will loom large and become the most important of all. In the past century, the most important question that occupied the mind of man was the establishment of political freedom and this aim was more or less broadcast. But in this luminous century the greatest bestowal of the world of humanity is Universal Peace, which must be founded, so that the realm of creation may obtain composure, the East and the West, which include in their arms the five continents of the globe, may embrace each other, mankind may rest beneath the tent of oneness of the world of humanity, and the flag of universal peace may wave over all the regions. As long as this sentiment has not become the light of the assemblages of the world of humanity, eternal prosperity will not be obtained and estrangement will not be changed into good-fellowship. Like unto a spirit, this ideal must run and circulate through the veins and arteries of the body of the world."
Today the commercial and financial relations of the various countries of the world are so closely interwoven that the slightest rumor of war affects the markets and upsets the equilibrium of business everywhere. This relationship is such, that when two nations go to war, the result is inevitable—both the victor and the vanquished are losers. "The two combatants are like unto two ships which collide with each other. One may sink to the bottom of the sea, but the other will also carry away its injuries and bruises." In fact international ties are so delicate that not only the combatants suffer but all the nations are affected. What a shock business received in the United States during the Boer War when England withdrew two hundred and fifty merchant ships from active trade to assist in military operations! No one denies the devastating and paralyzing shock to the trade, commerce and industry of the entire world resulting from the present war, yet man, suffering from the results, does not attempt to remove the causes. He is blinded by the illusion of racial, patriotic, political and religious prejudices, and by his greed for the control of the economic surplus—produced at the expense of the masses—even though be bears a burden of taxation for military purposes which deprives him of the means of proper livelihood. Truly man today knows no peace for, "in reality war is continuous. The moral effect of the expenditures of these colossal sums of money for military purposes is just as deteriorating as the actual war and its train of dreadful carnage and horrors." "Such a financial drain ossifies the veins and muscles of the body politic and congeals the delicate sensibilities of the spirit."
"Today the true duty of a powerful king is to establish a universal peace; for verily it signifies the freedom of all the people of the world. Some persons who are ignorant of the world of true humanity and its high ambitions for the general good, reckon such a glorious condition of life to be very difficult, nay rather impossible to compass. But it is not so, far from it."
Alas, however, "the kings and rulers of the world are not yet ready to acknowledge that universal peace is conducive to the life of the world of humanity. In a similar strain the nobles, the demagogues, and those in authority find their glory and reputation in naval and military preparedness. Consequently it is impossible that 'economic contentment' be realized by the people of the world
save through the transforming power of faith. For faith is the solvent for every problem."
For the establishment of universal peace, we need an International Board of Arbitration, composed of representatives from all the nations of the earth. This Board would decide upon questions of boundaries, of national honor and property, the size of armaments for each government, and all questions of an international and justiciable nature, having the backing of the united powers to make its rulings effective. Together they would furnish an international police force. Most of the battleships should be turned into a mighty merchant marine. "If so great a remedy would be applied to the sick body of the world, it would certainly be the means of continually and permanently healing its illness by the conciliation of universal moderation. Reflect that, under such conditions of life, no Government would need to prepare and accumulate war materials, or would need to pay heed to the invention of new weapons of defense for the vexation and hurt of mankind. On the contrary they would require only a few soldiers, as a means of assuring the safety of the state and punishing the wicked and rebellious and preventing the growth of civil sedition. Not more than these few would be needed. In the first place, therefore, the servants of God—that is to say, all the inhabitants of a state—would be freed from bearing the burden of the tremendous expense of an army; in the second, the many persons who now devote their lives to the invention of fresh instruments of war would no longer waste their time on such work, which but encourages ferocity and bloodthirstiness, and is repugnant to the universal ideal of humanity. On the contrary, they would then employ their natural gifts in the cause of the general well-being and would contribute towards the peace and salvation of mankind. All the rulers of the world will then be settled on peaceful thrones amid the glory of a perfect civilization, and all the nations and peoples will rest in the cradle of peace and comfort."
EDUCATION
"The most important of all matters in question, and that with which it is most specially necessary to deal effectively, is the promotion of education. And no freedom or salvation could be imagined in the case of any nation which had not progressed in this greatest and most important point; just as the greatest cause of degradation and decadency of every nation is bigotry and ignorance." "Another characteristic of progress consists in the earnest and sincere development of public education, in the teaching of all the useful sciences and in encouraging the people to adopt the modern inventions, in extending the spheres of arts and commerce, and endeavoring to induce them to adopt the methods by which the country may be enriched."
"If necessary, make this (education) even compulsory, for not until the veins and tendons of the nation stir with life, will any study and adoption of improvements be of any avail, because the nation is like unto the body, zeal and resolution are like unto the soul, so that the soulless body cannot move."
"In the scheme of human life, the teacher and his system of teaching plays the most important role, carrying with it the heaviest responsibilities and most subtle influence. A teacher is like unto a gardener. Just as a gardener sows the seeds and watches carefully over their sprouting, looks after their growth and progression—so also a teacher must watch over the education of the children and inculcate in their young lives the highest ideals of truth and justice."
BAHA'O'LLAH writes (in the Kitab-el-Akdas): "The first obligation of all the Bahais is to strive by all means to bring up and instruct their children, male or female. The girls are like the boys; there is no difference. Ignorance in both
is censured, and in both stupidity is hateful. In reality, looked at with the eye of truth, the education and instruction of the girls is more useful than that of the boys; for in time these girls will become mothers and will have children. The first educator of the child, is she not the mother? Children are like green and tender branches; as they are cultivated, they grow and increase. If the cultivation is right, they grow straight, and if it is wrong they grow crookedly, and until the end of their lives they advance upon the same path. It is thus proved that if girls without education or instruction become mothers, it is they who are the cause of this loss, the ignorance, the stupidity, the want of education of many children. Strive then with all your souls to train and educate all children, above all your daughters. On this point no excuses can be accepted." "In the divine book of this cycle, instruction and education are not optional, they are obligatory. He who educates his child or any other's children, it is as though he educated one of my children."
Abdul-Baha has declared: "If women were educated with the same advantages as men, their capacity is the same and the result would be the same; in fact women have a superior disposition to men, they are more receptive, more sensitive, their intuition is more intense. The only reason for their present backwardness in some directions is that they have not had the same educational advantages as men. If a mother is well educated, her children will also be well taught. If the mother is wise, the children will be wise; if the mother is religious, the children will also be religious. If the mother is a good woman, then the children will also be good. The future generation depends then on the mothers of today. Is not this a vital responsibility for women? Surely God does not wish such an important instrument as woman to be less perfect than she is able to become! Divine justice demands that men and women should have equal rights; there is no difference between them, neither sex is superior to the other in the sight of God."
"The dissemination of high thoughts is the motive power in the arteries of this transitory world; yea, it is the soul of all peoples. Thoughts are infinite as the sea and the ways and manners of life are like embankments and dykes against the waves; and not until the sea moves do the waves rise up and cast on shore the pearls of wisdom." (M. F. p. 228)
"It is most clear and manifest that the national affairs will never revolve around their proper axis until the whole people have received instruction, and public thought has been directed to a single end."
THE HOUSE OF JUSTICE
"Two things are most urgently necessary to the political realm:
- The Legislative Power.
- The Executive Power.
The center of the executive power is the government, and the legislative power lies in the hands of thoughtful and wise men. On the other hand, if these strong pillars and firm foundations are not complete and comprehensive, how can it be supposed that there will be safety and salvation for the nation? But as, in these latter days, such excellency is rare, the government and the whole body of the nation are in sore need of just and discerning directions. Thus it is of the utmost importance to establish an assembly of learned men, who, being proficient in the different sciences and capable of dealing with all the present and future requirements will settle the questions in accordance with forbearance and firmness."
After pointing out the necessity for the establishment of "Councils" and "Deliberative Assemblies" as the solid basis of politics, Abdul-Baha lays down certain rules that will make these organizations permanent. "Firstly: The
elected members must be religious persons, God-fearing, high-minded and followers of the law. Secondly: They should have an accurate knowledge of the divine commandments, of the most important fundamental matters and of the rules of the loosing and binding of domestic affairs and foreign relations; they should possess a knowledge of the sciences and arts necessary to civilization, and finally be contented with the income derived from their personal property."
As to the election of such men he says: "The election of temporary members of the assemblies of the kingdom should depend upon the choice and satisfaction of the public, for members elected by the people are pledged to carry out their will, and to follow out their instructions. Consequently they are careful to administer impartial justice, and to live according to true religion, so that they may establish a good reputation and keep their dignity in the eyes o the people."
These Councils are called Houses of Justice and every community, village, town, city, and nation will be under the control of one of these bodies. From all the different National Houses of Justice members will be chosen to compose an Universal House of Justice, to have charge of the international problems.
"All the civic affairs and the legislation of material laws for the increasing needs of the enlightened humanity belong to the House of Justice. This, the House of Justice, will be not only a body for the legislation of laws according to the spirit and requirement of the time, but a board of arbitration for the settlement of all disputes arising between peoples. When the Universal House of Justice is organized the members will do their utmost for the realization of greater cordiality and comity amongst the nations. The laws of BAHA'O'LLAH are the unchangeable, organic laws of the Universal House of Justice. They are the very foundation upon which the structure of additional legislation is built." "As regards the places for the convening of such a general body, it will be decided by the members. The Universal House of Justice has only the legislative function; the executive power belongs to the administrative department of government. At first, National Houses of Justice will be established in every country, and they will elect in turn members to the Universal House of Justice. Again I repeat, the House of Justice, whether National or Universal, has only legislative power, and not executive power. For example, in Europe and America the Parliament or Congress enact laws, while the Government executes these laws. The House of Justice cannot fulfill two functions at the same time—legislative and executive."
The chief concern of the government is the establishment of equal justice and equal opportunity amongst its citizens. Therefore the members of the House of Justice must close the door to political pirates and their bribery, abolish their personal hatreds and crown themselves with wisdom, piety, truthfulness, capability, benevolence and zeal and such attributes that will prevent oppression, injustice and mismanagement of affairs. As they are to be under the inspiration and protection of God, they must hearken to his call.
"Friends of God, set forth the example of Justice! Justice is a universal quality. From the highest to the lowest, justice should be sacred; from the sovereign to the merchant, the minister of state to the artisan all must be just. Be just, respect the rights of each man, 'do unto others what you would have them do unto you.' A workman who commits an injustice is as much to blame as a tyrant. Each one of us can choose between justice and injustice. I hope you will be just in your relations with others, that you will never harm your fellows, that you will respect the rights
(Continued on page 145)
STAR OF THE WEST
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.
Terms: $1.50 per year; 10 cents per copy.
Make Money Orders payable to BAHAI NEWS SERVICE, P. O. Box 283, Chicago, Ill., U. S. A.
To personal checks please add sufficient to cover the bank exchange.
Address all communications to BAHAI NEWS SERVICE, P. O. Box 283, Chicago, Ill., U.S.A.
TABLET FROM ABDUL-BAHA.
HE IS GOD!
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. VII
No. 15
The Teaching Campaign—Selections from the Words of Abdul-Baha
Extract from the Diary of Mirza Ahmad Sohrab, February 24, 1914.
Extract from a Tablet: "O thou maidservant of God! The penetration of the word of man depends upon the heat of the fire of the Love of God. The more the splendors of the Love of God become manifest in the heart, the greater will be the penetration of the Word."
Words of Abdul-Baha: "Any undertaking by the believers of God and which directly or indirectly helps the promotion of the Cause, and the diffusion of Brotherhood between the East and the West, is commendable. This is the Standard."
AS THIS Bahai Cause is in the nascent stage and its basic doctrines are universal, uniformity of rules and forms are not only impossible but undesirable.
A Bahai teacher is a Constructionist. He avails himself of the unimpaired materials in the past religions, reinforces the faith of the inquirer by simply holding before his path a greater and brighter light.
He has come not to destroy but to build. The inquirer will discard the superannuated and unnecessary rituals of his former religion along the road of his search.
The teacher holds aloft the flambeau of truth, and little by little the darkness vanishes. The teacher before attempting to take hold of the search light of Truth must learn two lessons:—First, the art of manipulation, and second, the inflexibility of the will.
Just as the searchlight revolves around its axis on its hightower, sending forth into dark space a continuous stream of white, piercing light, so also the teacher must learn how to manipulate the searchlight of Truth—so as to scatter not only the forces of spiritual darkness, but mental, intellectual, social, physical, and economic darkness as well.
A teacher is a physician. A physician does not give the same kind of medicine
to every patient. What is good for one may cause the death of another. What alleviates one kind of sickness may aggravate the other.
The pharmacopoeia of a Bahai teacher must be well supplied. If he sticks to one kind of prescription I do not say he shall fail, but he will not accomplish universal results.
He must be fairly well informed with the Scriptures, the history of the Cause, and its principles, the underlying spirit of the age, and the longings of the hearts for vaster and more spacious fields of noble labor and elevating thoughts.
There is an Oriental saying: "There are as many roads to God as the number of His creatures!"
A teacher must know these roads and strive to put himself in sympathetic touch with the weary pilgrims who are struggling along each road, and little by little teach them that what they call a road is not a road but an unbeaten hard trail leading to jungles and deserts and precipices. When they are prepared, he might then cry at the top of his voice: "O men! The Highway of the Lord of Hosts hath appeared. The Broad Boulevard of the Kingdom of God is paved. Lo! Behold!"
There are many people who have left their trails and are walking along this Celestial Path.
Do you not see them? Are you not learning by their example? Open your eyes! Look! Look! How many companies of people composed of ever so many nationalities are thronging the Golden Way of the Kingdom!
They are marching on and on, and with every step they take they come nearer to the goal. Their path is strewn with the lilies of love, and the hyacinths of affection. In their white hands are the harps and lyres of divine music, and on their lips the songs of thanksgiving and anthems of glorification. Listen! Listen! Now they are singing in soft, harmonious murmur and anon raise their voices, flushed and inspired with rejoicing and happiness. Is it not better for thee, my brother, my sister, to leave thine own narrow trail over which is grown thorns of dogmas and under-brushes of creed, and walk on this broad, brilliantly lighted Path of the Kingdom? Here thou wilt enjoy the companionship of spiritually minded men and women who have given up everything to serve their God and the world of humanity. This golden hour is slipping by; this divine opportunity is passing away. Avail thyself of it!
Necessity of Education—Training of the Children
Words of BAHA'O'LLAH and Abdul-Baha.
Words of BAHA'O'LLAH.
"It is decreed that every father must educate his sons and daughters in learning and in writing and also in that which hath been ordained in the Tablets. He who neglects that which hath been commanded (in this matter), if he is rich, it is incumbent on the trustees (of the House of Justice) to recover from him the amount required for the education of the children; otherwise (i. e., if the parent is not capable) the matter shall devolve on the House of Justice. Verily We have made it (The House of Justice) an asylum for the poor and needy."
Words of Abdul-Baha.
"It is most clear and manifest that national affairs will never revolve around their proper axis until the whole people have received instruction, and public thought has been directed to a single end."
"The most important of all the matters
in question, and that with which it is most specially necessary to deal effectively, is the promotion of education."
"No freedom or salvation could be imagined in the case of any nation which had not progressed in this greatest and most important point; just as the greatest cause of degradation and decadence of every nation is bigotry and ignorance."
"If necessary, make this even compulsory, for not until the veins and tendons of the nations stir with life, will any study and adoption of improvements be of any avail, because the nation is like unto the body, zeal and resolution are like unto the soul, so that the soulless body cannot move."
Talk by Abdul-Baha given in Stuttgart, Germany, April 28, 1913.
"Among the children many blessed souls will arise, if they be trained according to the Bahai Teaching.
"If a plant is carefully nurtured by a gardener, it will become good and produce better fruit. These children must be given a good training from their earliest childhood. They must be given a systematic training which will further their development, in order that they may receive greater insight, so that their spiritual receptivity be broadened. Beginning in childhood they must receive instruction. They cannot be taught through books. Many elementary sciences must be made clear to them in the nursery; they must learn them in play, in amusement.
"Most ideas must be taught them through speech, not by book-learning. One child must question the other concerning those things and the other child must give the answer. In this way they will make great progress. For example, mathematical problems must also be taught in the form of questions and answers. One of the children asks a question and the other must give the answer. Later the children will of their own accord speak with each other concerning these same subjects. The children who are at the head of their class must receive premiums. They must be encouraged, and when one of them shows good advancement, for their further development they must be praised and encouraged therein.
"Even so in God-like affairs. Verbal questions must be asked and the answers must be given verbally. They must discuss (these affairs) with each other in this manner."
Excerpt from the Notes of Mrs. Sara Herron, taken at Acca in 1900.
Abdul-Baha said: "BAHA'O'LLAH said the children are of two kinds—the mature and the immature. The mature are the children of believers, and the immature of the unbelievers. Some attain to the highest station because they are so well prepared that they can enter the highest station without earthly preparation. When we see a child wise beyond his years, it is a sign of this preparation, so we cannot question the justice of this. All are created in the same station by the Justice of God, but if some of these have become prophets and some teachers, this is from the favors and bounty of God."
From the Notes of Miss E. J. Rosenberg, London, at Haifa, February and March, 1901.
"We must be guided entirely by the intelligence and development of the child, as to how soon we should begin to teach it.
"A woman reaches her maturity at the age of twenty, and must then certainly receive the full teaching.
"Many a child of ten is sufficiently developed and advanced to receive some teaching, and some are ready for it at the age of eight or nine.
"The great thing that is necessary to teach children is to be characterized with
the attributes of God, and to be good. Their hearts and minds must be prepared to receive the truth as soon as they are old enough to be taught anything—but children should not be taught facts and details which they may not speak of openly to their fellows and companions.
"But they must on no account allow their children to drink wine or alcoholic drinks. Abdul-Baha spoke of the Druses who never drank wine or smoked, and in consequence of this, many diseases were quite unknown to them."
Excerpt from Diary of Mirza Ahmad Sohrab, June 16, 1914.
"Think of God, and let thy thought be of God, and let thy brother be trained according to the highest moral standard. In the tenderest years of their youth the pure hearts of boys and girls must be illumined with the light of love of God. Then when they grow up, most astonishing results will be produced, because the maps of their whole lives would be drawn with the hand of the spiritual Educator. A Bahai child must be trained according to the moral precepts of BAHA'O'LLAH, he must be taught daily of the love of God: the history of the Movement must be read to him, the love of humanity must be inculcated into every fibre of his being and the universal principles be explained to him in as easy a manner as possible to be devised. Then the power of great faith will take possession of his heart. But if these supreme precautions are not taken in the earliest stages of the child's growth, it will be most difficult to curb later on his growing manifold appetites. For then he will live according to the requirements of the world of nature and uncontrolled self. Once the lower and sensual habits of nature take hold of him, it will be very hard to reform him by any human agencies. Hence children must be brought under the control of the love of God and spiritual influence from their earliest youth. The lower appetites of nature are like kings over men, one must defeat their forces, otherwise he will be defeated by them."
Excerpt from Diary of Mirza Ahmad Sohrab, September 2, 1913.
As though preordained, the subject of his (Abdul-Baha's) informal talk was on education, and the duty of the mothers toward their children, a most appropriate message to go out to the world of motherhood:
"The fathers, and especially the mothers, must always think how they can best educate their children, not how to fondle and embrace them and thus spoil them. By every means at their disposal they must inculcate into their growing bodies, souls, minds and spirits, the principles of sincerity, love, trustfulness, obedience, true democracy, and kindness toward all the races, thus hereafter the world of civilization may flow in one mighty current and the children of the next generation may make secure the foundations of human solidarity and goodwill. From the tenderest childhood the children must be taught by their mothers the love of God and the love of humanity—not the love of the humanity of Asia, or the humanity of Europe, or the humanity of America, but the humanity of humankind.
"There are some mothers who have a strange, inexplicable love for their children. One may call it the inversion of love, or, as we call it in Persia, 'Bearish love.' This kind of love does more injury to the child than good. When I was in Acca, during the life of the Blessed Perfection, he intrusted the son of one of the believers to a German carpenter. After a month, his mother went to BAHA'O'LLAH and lamented and bemoaned, saying: 'I want my son, because he is unhappy with this carpenter, for he curses his religion.' BAHA'O'LLAH told her, 'Go to Aga (the Master) and act according to whatever he
says.' She came to me, and after hearing her side of the story I said to her: 'The Germans never curse any one; they are not accustomed to it.' She went away, and after another month she came again to BAHA'O'LLAH with another complaint, that this carpenter had forced her son to carry on his back a load of wheat. Again I told her that if he had done so it was for discipline. I satisfied her, but she was murmuring inwardly. A few months rolled by and she returned with another set of complaints, frankly confessing that she did not want her son to be away from her, that he was the apple of her eye.
"Realizing how selfish her love was for her son, I told her at last that I would not take him away, that he must stay with the carpenter for eight years until his apprenticeship was over. Well, she yielded to the inexorable situation. After eight years of study he left his master, and his mother was very proud of him, everywhere praising his industry because his work was demanded on every hand. In short, the mothers must not think of themselves, but of the progress of their children, because upon the children of today—whether boys or girls—depends the moulding of the civilization of tomorrow."
Excerpt from Diary of Mirza Ahmad Sohrab, October 18, 1914.
"The children must receive divine and material education at the same time, and be protected from temptations and vices. How wonderful will it be if the teachers are faithful, attracted and assured, educated and refined Bahais, well-grounded in the science of pedagogy and familiar with child psychology; thus they may train the children with the fragrances of God. In the scheme of human life the teacher and his system of teaching plays the most important role, carrying with it the heaviest responsibilities and most subtle influence. A teacher is like unto a gardener. Just as a gardener sows the seeds and watches carefully over their sprouting, looks after their growth and progression—so also a teacher must watch over the education of the children and inculcate in their young lives the highest ideals of truth and justice."
Excerpt from Diary Letter of Mirza Ahmad Sohrab, November 12, 1913.
Abdul-Baha is discussing the necessity of banishing superstitions and explaining how the apparent "lethargy" in the Mohammedan world is not because the religion of the Arabian prophet was or is false, but it is because the Mohammedans have forgotten the pure democratic principles of the first age of Islam, and have taken hold of spurious ceremonies and false premises, and are spending their time in the study of dead theology and worthless metaphysics. It is written in the Koran: "There is no virtue in this, whether thou mayest turn thy face (at the time of prayer) toward the East or the West; but the virtue lies in this, that thou mayest adorn thyself with righteousness and practise philanthropy." Take the example of the theological students of the University of Al-Azhar. They spend all their lives in that institution with no visible results. When a young man enters a western college he comes out after a few years, either an engineer, or an electrician, architect, physician, or any of the many technical and practical professions. But those students of Azhar waste their wonderful lives and are a heavy burden on the shoulders of the state. This is a crime, an unpardonable crime. Then, turning to a Bahai who has two of his children in a French school, Abdul-Baha said:
"Give to your children a manual profession, something whereby they may be able to support themselves and others. Let polite literature take care of itself. Teach them a technical art or profession."
The Social Teachings of the Bahai Movement
(Continued from page 139)
of all men, and above all, consider the rights of others before your own."
SPECIFIC LAWS.
The spiritual principle in the establishment of the Bahai regulations and economic laws is the exaltation of work. "It is incumbent on every one to engage in some one occupation, such as arts, crafts, trades and the like. This, the occupation, is identical with the worship of God. Waste no time in idleness and indolence, but occupy yourselves with that which will profit yourselves and others beside yourself. The most despised of men before God is he who sits and begs. Every soul who is occupied in an art or trade, this will be accounted an act of worship before God." (BAHA'O'LLAH).
Thus the acquisition of wealth is not a sin, provided it is not accumulated at the expense and deprivation of another, for, "riches earned by personal effort with divine assistance, in various trades, agriculture and the arts, and rightly administered, are justly deserving of praise, forasmuch as if a wise and discerning man acquires them, they become a ready means of benefit to the state. Poverty must be eliminated and the surplus wealth devoted to the establishment of schools and colleges, in the propagation of science and for the public benefit, but man is warned by BAHA'O'LLAH: "Be not engrossed with this world, for with fire we test the gold, and with gold we try the servants."
The prevention of monopoly in the control of wealth is one of the most vital questions of social philosophy and the distribution of the vast fortunes has been theorized upon from many angles. The method presented by BAHA'O'LLAH is both direct and simple. It is based on the distribution of estates into the following seven divisions:
- Children.
- Husband or wife.
- Fathers.
- Mothers.
- Brothers.
- Sisters.
- Teachers.
If anyone dies without heirs, the House of Justice has the right to the legacy in order to spend it for the good of the commonwealth.
If one lies without any heirs excepting children, two-thirds goes to them and one-third to the House of Justice. If there is no one to inherit the property and there are other relatives such as nephews or nieces, two-thirds goes to them; otherwise the two-thirds will go to the uncles and aunts (fathers and mothers, brothers and sisters) and after them to their sons and daughters; and the other one-third to the House of Justice. If one dies while his father is still alive, and he has children, the children will inherit what was allotted to their father. In the case of children who are under years or incapable of managing their affairs, their legacy should be put into the hands of a trustee or the "House of Partnership" to be invested until their maturity, the trustee receiving part of the acquired profits as his compensation, after deducting the portion for God's work, debts of the deceased if any, and funeral expenses—with honor and deference.
Thus a very clear method is given for preventing of the handing down of vast fortunes in one family from generation to generation, the evils of which are very manifest, and the results of which will be the abolition of monopoly and more equal distribution. Attention may be called to the fact that teachers, always underpaid, are especially provided for in this arrangement,
Closely allied to this question is the
problem of the maintenance of the commonwealth, for the House of Justice would not receive sufficient revenue from the inheritance tax alone to carry on the duties and responsibilities of the state. In the reorganization of affairs Abdul-Baha begins with the land. He says: "The question of economics must commence with the farmers and from them proceed to the other classes, inasmuch as the number of farmers is greater than all other classes, many, many times greater. Therefore, it is becoming that the economic problem be solved with the farmer, for the farmer is the first active agent in the body politic. In brief, from among men of every village, a board should be organized and the affairs of that village be under the control of that board. Likewise, a general storehouse should be founded with the appointment of a secretary. At the time of harvest, with the approval of the members of that board, a determined percentage of the entire harvest should be appropriated for the storehouse. This storehouse is to have seven revenues. They are:
- Tithes.
- Taxes on animals.
- Wealth without inheritors.
- All things found whose owners cannot be discovered.
- A third of all treasures (money) found in the earth.
- A third of all mines.
- Voluntary contributions.
"On the other hand there are seven expenditures:
- General running expenses of the institution, salaries, etc., and the administration of public safety, including hygiene department.
- Tithes to the general government.
- Taxes for animals for the state.
- Support of orphanages.
- Support of cripples and incurables.
- Support of educational institutions.
- Supplying any deficiencies in the expenses of the poor."
Thus the first revenue is the tithe based upon a man's income. A person having an income, for example, of $500.00 and his necessary expenses being $500.00, he will not be required to pay any tithe. If his expenditures are $500.00 and his income is $1,000.00, then a tenth will be required of him. And so on in an increasing ratio according to the difference between the income and necessary expenditure, for man will have everything that he needs for his welfare and a large surplus besides. On the other hand, a person, owing to illness, poor crops and through no fault of his own, may be unable to earn a sufficient income to meet his necessary expenses for the year, then what he lacks for the necessary maintenance of himself and family will be supplied by the general storehouse. After certain amounts have been set aside for each of these seven expenditures, then any surplus will be transferred to the general treasury of the nation for general expenses.
"When such a system is established each individual member of the body politic will live in the utmost comfort and happiness and the degrees will be preserved. There will be no disturbance of these degrees whatever, for these degrees are the essential needs of the body politic. The body politic is like unto an army. An army needs a commander-in-chief, colonel, captain, lieutenant and private. It is impossible that all of them enjoy the same rank. Preservation of degrees is necessary but each member of that army must live in the utmost comfort and ease. Likewise, a city is in need of a mayor, judge, merchants, bankers, tradesmen and farmers. Undoubtedly these degrees should be
preserved, otherwise the public order will be disturbed."*
Another specific law is the prohibition of slavery. Up to the present time the governments have been engaged with the establishment of political freedom and the liberation of the chattel slave, but now a new and greater problem confronts the world,—industrial emancipation. When in San Francisco in 1912, Abdul-Baha said to the American people: "Between 1860 and 1865 you did a wonderful thing; you knocked the shackles from chattel slavery; but today you must do a much more wonderful thing: you must destroy industrial slavery."
Under our present system the public is safeguarded through the force of laws based upon retaliation and correction, generally inadequate, but when the divine civilization is established man will be so trained and enlightened that he will shun crimes and evil deeds without any fear of material punishment. He will consider the very crime itself to be the greatest retribution and punishment. Until man is advanced to this condition, inasmuch as crime is due chiefly to ignorance, it will be the duty of the community to execute penal laws through its right of defense and self-protection, not through the spirit of revenge which breeds hatred and animosity. It is therefore incumbent upon man to be a dutiful, law abiding citizen of his country.
"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 the voluntary attitude of sacrifice on both sides. Then a real and lasting justness of conditions will be brought about. If a capitalist is forced to give
* This is a recognition of the difference in degree of human capacities but the vital point is that to everyone is granted an equal opportunity for the development of his own ability.
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 God, everything will be accomplished. As it is now the forces of labor strike and the capitalists retaliate. 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."
The question of wages, which is the cause of nearly all industrial warfare at the present time, is so solved by Abdul-Baha that: "It will not be possible in the future for men to amass great fortunes by the labor of others. The rich will willingly divide. They will come to this gradually, naturally, by their own volition. It will never be accomplished by war and bloodshed. The ruling power or government cannot treat the rich unjustly. To force them to divide their wealth would be unjust. In the future, proportionately about three-quarters of the profits will go to the workmen and one-quarter to the owner."
The evolution of the body politic cannot take place overnight but just as the new life of the physical world requires the spring winds, the April showers and the heat of the sun in order to grow and develop, so "in like manner, when the sincere purposes and the justice of the sovereign, the knowledge and perfect political efficiency of the ministers of state and the ambition and enthusiasm of the people are all realized at the same time, then indeed, the millennium of progress and human perfection, the consummation of the glory and the prosperity of state and nation will be accomplished."
Work and worship go hand in hand and the Bahai Temple of worship, known as the Mashrak-el-Azkar, an Arabic expression meaning the "Dawning Point of Mention (of God)," holds an unique
position, for it combines both the material and the spiritual. "The arrangement of the Mashrak-el-Azkar is such that it will exert the greatest influence upon the civilized world on account of its many accessories. Among them are the following: School for Orphans, College for Higher Scientific Education, Hospital, Home for the Cripples, and Hospice. When the Mashrak-el-Azkar, with its accessories, is founded in the world, aside from the religious and spiritual influence, it will have a tremendous effect upon civilization." The doors of these institutions will be open to all nations and religions.
Abdul-Baha recognizes the fact that in order to establish a better economic and social condition certain laws and regulations are necessary for the best welfare of humanity, but he goes on to say: "Where thousands are considering these questions, we have more essential questions. The secrets of the whole economic question are divine in nature and are concerned with the world of the heart and spirit. In the Bahai teaching this is most completely explained, and without the consideration of the Bahai teaching it is impossible to realize a better state. All this will come to pass—the Bahais will bring about the better state,—but not in a way that will have anything to do with corruption and sedition; not warfare, but perfect welfare. In short the hearts must be so connected together, love must become so dominant, that the rich shall most willingly, out of the free will of the hearts, help and extend assistance to the poor, and should take a step in the way of these adjustments. . . . . You must strive as much as possible to create love in the hearts, in order that love may become shining and radiant. When that love shines in the hearts, even as this (electric) light, then it will permeate other hearts, and when the love of God obtains, everything else will be realized. This is the foundation. Be thoughtful of this. Think of becoming the cause yourselves of the attraction of the souls. Show the people what economics is, what love is, what kindness is, what severance is, what giving is."
The disease which afflicts the body politic is lack of love and absence of altruism. In the hearts of men no real love is found, and the condition is such that unless their susceptibilities are quickened by some power within them there can be no healing, no agreement among mankind. Love and unity are the needs of the body politic today. Without these there can be no progress or prosperity attained. Therefore the friends of God must adhere to the power which will create this love and unity in the hearts of the sons of men. Science cannot cure the illness of the body politic. Science cannot create amity and fellowship in human hearts. Neither can patriotism or racial prejudice effect a remedy. It must be accomplished solely through the divine bounties and the spiritual bestowals which have descended from God in this Day for that purpose."
In conclusion since the Bahai Movement is essentially spiritual, attention is called to the significant fact that "these precepts were given more than half a century ago—at that moment no one spoke of universal peace—nor of any of these principles, but BAHA'O'LLAH proclaimed them to all the sovereigns of the world. . . . . They are the spirit of this age, the light of this age; they are the well-being of this age." The Bahai Movement has breathed a new spirit into the dead body of the world of humanity and a new universal and divine consciousness has been presented to mankind for investigation.
