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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. VIII Eizzat 1, 73 (September 8, 1917) No. 10
The Divine Art of Living
A COMPILATION BY MRS. MARY M. RABB
(Chapter I appeared in issue No. 16, Vol. VII; Chapter II appeared in issue No. 18, Vol. VII; Chapter III appeared in issue No. 2, Vol. VIII; Chapter IV appeared in issue No. 4, Vol. VIII; Chapter V appeared in issue No. 6, Vol. VIII; Chapter VI appeared in issue No. 8, Vol. VIII.)
CHAPTER VII
Love
UNITY is love. It cannot be established without love. Therefore try, as far as possible, to be filled with love. Love is perpetual life, the most perfect vitality. Consider how love has gathered us together from the East and the West! If there were no love between us our friendship would have been concluded with salutations, such as "Good morning" and "Good evening." Love draws us in friendship to the people of every race and religion. He is a Bahai, of the people of Baha, from whom we breathe the fragrance of this love again. . . . . The highest love is independent of any personal advantages which we may draw from the love of the friend. If you love truly, your love for your friend will continue, even if he treats you ill. A man who really loves God, will love Him whether he be ill, or sad, or unfortunate. He does not love God because He has created him—his life may be full of dis-associations and miseries. He does not love God because He has given him health or wealth, because these may disappear at any moment. He does not love Him because He has given him the strength of youth, because old age will surely come upon him. The reason for his love is not because he is grateful for certain mercies and benefits. No!
The lover of God desires and adores Him because He is perfection and because of His perfections. Love should be the very essence of love, and not dependent on outward manifestations.
A moth loves the light, though his wings are burnt. Though his wings are singed, he throws himself against the flame. He does not love the light because it has conferred some benefit upon him. Therefore he hovers round the light, though he sacrifices his wings.
This is the highest degree of love. Without this abandonment, this ecstacy, love is imperfect.
The lover of God loves Him for Himself, not for his own sake.
(Abdul-Baha: Quoted from Fortnightly Review; June, 1911.)
When the fire of love is become ablaze, the harvest of reason will be wholly consumed.
(Baha'o'llah: Seven Valleys, p. 11.)
All the divine messengers have come to this earth as specialists of the law of love. They came to teach a divine love to the children of men; they came to minister a divine healing between the
nations; they came to cement in one the hearts of men and to bring humanity into a state of unity and concord. In this pathway, each one of these divine Manifestations of God's love has accepted innumerable calamities and hardships. For the sake of a realization of love and concord among men, they have sacrificed their lives. How many persecutions have they suffered so that they might bring into a state of harmony those contending nations and religions, so that they might create peace and consolation among these various peoples of the earth.
(Abdul-Baha: Star of the West; Vol. 3, No. 17, p. 6.)
The body-politic today is greatly in need of a physician. It is similar to a human body afflicted with nervous ailments. A doctor diagnoses the case and then prescribes treatment. He does not prescribe, however, until he has made the diagnosis. The disease which afflicts the body-politic is lack of love and absence of altruism. In the hearts of men no real love is found, and the condition is such that unless their susceptibilities are quickened by some power so that unity, love and accord may develop within them, there can be no healing, no agreement among mankind. Love and unity are the needs of the body-politic today. Without these no progress or prosperity can be attained. Therefore the friends of God must adhere to the power which will create this love and unity in the hearts of the sons of men. Science cannot cure the illness of the body-politic. Science cannot create amity and fellowship in human hearts. Neither can patriotism or racial prejudice effect a remedy. It must be accomplished solely through the divine bounties and spiritual bestowals which have descended from God, in this day, for that purpose. This is an exigency of the times, and the divine remedy has been provided. For the spiritual teachings of the religion of God can alone create this love, unity and accord in human hearts. . . . .
- (Abdul-Baha: Star of the West; Vol. 3,
No. 10, p. 14)
Although the body-politic is one family, yet because of the lack of symmetry some members are comfortable and some are in the utmost misery; some members are satisfied and some are hungry; some are clothed with the most costly garments while some families are in need of food and shelter. Why? Because this family has not that reciprocity and symmetry needed. This household is not well arranged. . . . . Is it possible for a member of a family to be subjected to the utmost misery and abject poverty, and for the rest of the family to be comfortable? It is impossible, unless the rest of the family be without feeling, having become spiritually atrophied, inhospitable, unkind. . . . .
The purport is this, that as we are all inhabitants of the same earth, in reality we are one family, and each one of us is a member of that family. Therefore we must all live in the utmost of happiness and comfort under a just rule and regulation in accordance with the laws of God, because this life is fleeting, and if man looks after himself only, he is no better than the animal, for the animal alone is to that degree egotistic. On the contrary man should be willing to accept hardships for himself in order that others may be happy. . . . . This is characteristic of man, this is becoming to man. . . . . Such a man is the honor of the world of humanity; such a man is the glory of the world of mankind; such a man is he who wins eternal bliss; such a man is nearer the threshold of God; such a man is the very manifestation of eternal happiness. . . . .
(Words of Abdul-Baha: Address given at Montreal, Canada, September 3, 1912.)
The most glorious attainment is the understanding of this great saying: All beings are the fruits of one tree, the leaves of one branch, the drops of one sea. Honor is for him who loveth men, not for him who loveth his own.
(Baha'o'llah.)
O thou daughter of the Kingdom! The Lord of the Kingdom and the Sun of Truth hath sent forth a splendor and effulgence upon the world and the universe. All the contingent things found life and existence from the rays of that effulgence, entered and became manifest in the arena of being. Therefore all the objective phenomena are as surfaces of mirrors upon which the Sun of Truth hath cast the rays of the outpouring of bounty. All these surfaces (different stages of life) are mirrors reflecting the rays of the Sun of Truth. The outpouring is the One outpouring and the effulgence is the One effulgence. These complex and diversified mirrors are different from one another. Some of them are in a state of the utmost purity and clearness, reflecting the rays of the Sun of Truth, and the effulgence of the Luminary is manifest and visible in them. On the other hand there are mirrors full of dust and therefore dark; consequently, they are deprived and bereft of any radiation.
The believers of God are the translucent mirrors who, with the utmost purity and clearness, are reflecting the rays of the Orb of regions. Other communities are being darkened and bedimmed like unto stone and adamant. This condition is especially true of the people of hostility, animosity, oppression and tyranny, and the fanatical ones, who, on account of the accumulation of dust (prejudice) have become like unto the black stone, into which the rays of the sun do not penetrate and from which no light radiates.
Now we must not consider nor recognize these mirrors, which are deprived of every gift, as strangers and foreigners, neither should we speak of nor know them as enemies or savages; nay rather, must we recognize them as the members of our body, showing them love and affection; not as strangers, but as associates; not as foreigners, but as friends. One must become engaged in their training and education, sympathize with and show pity to them and lead them into the heavenly characteristics, in order that the accumulated dust may disappear from the surfaces of those mirrors and the shining rays of the Sun of Truth radiate from them.
O thou daughter of the Kingdom! Be ye not a stranger to anyone, even if he be the lowest of savages on the face of the earth and knows nothing of God, or even if he be an enemy. Desire ye his association, aspire ye for his freedom and long ye for his perfection, in order that hatred and dissension, animosity and oppression, cruelty and tyranny, brutality and falsehood, pride and transgression may be removed from among mankind, the universe become the Paradise of Abha, the world be transformed into the Kingdom of Heaven, the human race become angels and the individuals of the world of humanity become the manifestors of the favors of the glorious Lord. This is the perfection of the human world. This is the divine guidance of the Almighty.
O thou daughter of the Kingdom! Display ye the utmost charity toward the poor, the orphans and the helpless ones of all communities and nations, and have ye for them exceeding consideration. Serve ye them like unto the real servants. Know ye them as excellent persons and count yourselves day and night the thralls of mankind.
(Abdul-Baha.)
O Son of Man! In My ancient entity and in My eternal being was I hidden. I knew my love in thee, therefore I created thee; upon thee I laid My image, and to thee revealed My beauty.
O Son of Man! I loved thy creation, therefore I created thee. . . .
(From Hidden Words.)
We declare that love is the cause of the existence of all phenomena and that the absence of love is the cause of disintegration or non-existence. Love is the conscious bestowal of God,—the bond of affiliation in all phenomena. We will first consider the proof of this through sense-perception: As we look upon the universe we observe that all composite beings or existing phenomena are made up primarily of single elements bound together by a power of attraction. Through this power of attraction, cohesion has become manifest between the atoms of these composing elements. The resultant being is a phenomenon of the lower contingent type. The power of cohesion expressed in the mineral kingdom is in reality love or affinity manifested in a low degree according to the exigencies of the mineral world. We take a step higher into the vegetable kingdom where we find an increased power of attraction has become manifest among the composing elements which form phenomena. Through this degree of attraction a cellular admixture is produced among these elements which make up the body of a plant. Therefore in the degree of the vegetable kingdom there is love. We enter the animal kingdom and find the attractive power binding together single elements as in the mineral, plus the cellular admixture as in the vegetable, plus the phenomena of feelings or susceptibilities. We observe that the animals are susceptible to certain affiliation and fellowship, and that they exercise natural selection. This elemental attraction, this admixture and selective affinity is love manifest in the degree of the animal kingdom.
Finally we come to the kingdom of man. As this is the superior kingdom, the light of love is more resplendent. In man we find the power of attraction among the elements which compose his material body, plus the attraction which produces cellular admixture or power augmentative, plus the attraction which characterizes the sensibilities of the animal kingdom, but still beyond and above all these lower powers we discover in the being of man the attraction of heart, the susceptibilities and affinities which bind men together, enabling them to live and associate in friendship and solidarity. It is therefore evident that in the world of humanity, the greatest king and sovereign is Love. If love were extinguished, the power of attraction dispelled, the affinity of human hearts destroyed, the phenomena of human life would disappear.
This is a proof perceptible to the senses, acceptable to reason, in accord with traditions and teachings of the holy books and verified by the promptings of human hearts themselves. It is a proof upon which we can absolutely rely and declare to be complete.
But these are only degrees of love which exist in the natural or physical world. Their manifestation is ever according to the requirement of natural conditions and standards. Real love is the love which exists between God and His servants,—the love which binds together holy souls. This is the love of the spiritual world, not the love of the physical bodies and organisms. For example, consider and observe how the bestowals of God successively descend upon mankind; how the divine effulgences ever shine upon the human world! There can be no doubt that these bestowals, these bounties, these effulgences emanate from love. Unless love be the divine motive, it would be impossible for the heart of man to attain or receive them. Unless love exists the divine blessing could not descend upon any object or thing. Unless there be love the recipient of divine effulgence could not radiate and reflect that effulgence upon other objects. If we are of those who perceive we realize that the bounties of
God manifest themselves continuously, even as the rays of the sun unceasingly emanate from the solar center. The phenomenal world through the resplendent effulgence of the sun is radiant and bright. In the same way the realm of hearts and spirits is illumined and resuscitated through the shining rays of the Sun of Reality and the bounties of the love of God. Thereby the world of existence, the kingdom of hearts and spirits, is ever quickened into life. Were it not for the love of God, hearts would be inanimate, spirits would wither and the reality of man would be bereft of the everlasting bestowal.
Consider to what extent the love of God makes itself manifest. Among the signs of His love which appear in the world are the dawning-points of His Manifestations. What an infinite degree of love is reflected by the divine Manifestations toward mankind! For the sake of guiding the people they have willingly forfeited their lives to resuscitate human hearts. They have accepted the cross. To enable human souls to attain the supreme degree of advancement they have suffered during their limited years extreme ordeals and difficulties. If His Holiness Jesus Christ had not possessed love for the world of humanity surely he would not have welcomed the cross. He was crucified for the love of mankind. Consider the infinite degree of that love! Without love for humanity John the Baptist would not have offered his life. It has been likewise with all the prophets and holy souls. If His Holiness the Báb had not manifested love for mankind surely he would not have offered his breast for a thousand bullets. If His Holiness Baha'o'llah had not been aflame with love for humanity, he would not have willingly accepted forty years imprisonment.
Observe how rarely human souls sacrifice their pleasure or comfort for others; how improbable that a man would offer his eye or suffer himself to be dismembered for the benefit of another. Yet all the divine Manifestations suffered, offered their lives and blood, sacrificed their existence, comfort and all they possessed for mankind. Therefore consider how much they love! Were it not for their illumination human souls would not be radiant. How effective is their love! This is a sign of the love of God; a ray of the Sun of Reality. . . . .
Consider then what the love of God means. Were it not for the love of God all the spirits would be inanimate. The meaning of this is not physical death; nay rather it is that condition concerning which His Holiness Christ declared "Let the dead bury their dead; for that which is born of the flesh is flesh and that which is born of spirit is spirit." Were it not for the love of God the hearts would not be illumined. Were it not for the love of God the pathway of the Kingdom would not be opened. Were it not for the love of God the holy books would not have been revealed. Were it not for the love of God the divine prophets would not have been sent to the world. The foundation of all these bestowals is the love of God. Therefore in the human world there is no greater power than the love of God.
(Abdul-Baha: Star of the West; Vol. 3, No. 16, p. 6.)
. . . Love is greater than peace, for peace is founded upon love. Love is the objective point of peace; peace is an outcome of love. Until love obtains, peace cannot be; but you may have peace without love. The love which is from God is the fundamental. This love is the object of all human attainment, the radiance of heaven, the light of man.
(Abdul-Baha: Star of the West; Vol. 3, No. 10, p. 28.)
O thou who art attracted by the fragrances of God! Know thou assuredly that—
Love is the mystery of divine revelation;
Love is the effulgent manifestation;
Love is the spiritual fulfillment;
Love is the light of the Kingdom;
Love is the breath of the Holy Spirit inspired into the human spirit;
Love is the cause of the Manifestation of the Truth (God) in the phenomenal world;
Love is the necessary tie proceeding from the realities of things through divine creation;
Love is the means of the most great happiness in both the material and spiritual worlds;
Love is a light of guidance in the dark night;
Love is the bond between the Creator and the creature in the inner world;
Love is the cause of development to every enlightened man;
Love is the greatest law in this vast universe of God;
Love is the one law which causes and controls order among the existing atoms;
Love is the universal magnetic power between the planets and the stars shining in the lofty firmament;
Love is the cause of unfoldment, to a searching mind, of the secrets deposited in the universe by the Infinite;
Love is the spirit of life in the bountiful body of the world;
Love is the cause of the civilization of nations in this mortal world;
Love is the highest honor to every righteous nation.
The people who are confirmed therein are indeed glorified by the Supreme Concourse, the angels of heaven and the dwellers in the Kingdom of El-Abha. But, if the hearts of the people become void of the divine grace—the love of God—they wander in the desert of ignorance, descend to the depths of ruin and fall to the abyss of despair where there is no refuge. They are like insects living on the lowest plane.
This is the path of El-Baha.
This is the religion of El-Baha.
This is the law of El-Baha.
He who has not this has no portion with El-Baha.
(Tablets of Abdul-Baha; Vol. 3, p. 325.)
The cause of the creation of the contingent world was love. As it is mentioned in the well known tradition which says, "I was a hidden treasure and I wished that I should be known; so I created the creation that I should be known;" therefore it is necessary that all should unite in the religion of the love of God, in such a way that not the slightest breeze of difference among the friends and companions should blow. All, fixing their gaze upon love, should move in perfect union so that no difference among any of them could be observed. In good and evil, in gain and loss, in adversity and prosperity, all should partake. . . . .
(Baha'o'llah.)
Abdul-Baha said there are five kinds of love:
First: The love of His own perfections which caused God to create that His beauty might be made manifest and appreciated.
Second: The love between sanctified souls for the attributes of the divine which they see reflected in one another.
Third: God's love to man individually that is gained according to the measure in which a man turns to God.
Fourth: Man's love for God, the Creator. This is the cause of his life, progress and happiness.
Fifth: The love of self, which if directed to the ego will deprive man of all true development, but if the love of self is a realization that one is a creature of God and must therefore attain to the station appointed for him, this love will be an uplifting one. (A Brief Account of My Visit to Acca; p. 38.)
Among the human race, the bonds of, and means for, love are numerous, for man cannot live without it; nay rather, human life is dependent upon friendship and affection. Both the material and intrinsic development of man are conditional upon amity and love and the greatest honor and pleasure in the human world is love; but the ways and means are different. Sometimes the cause of love is simply relationship and kinship: and sometimes it is a racial bond, patriotism, political affairs, etc. But, through all these various bonds and means it is impossible to obtain a real and pure love: it is rather superficial and temporary. Such love may easily be changed into enmity and rancor, for it is affected by the slightest manifestation of hostility; whereas a true and ideal love is faith and assurance. Those who believe in God and are confident in His Word shall enter the Kingdom, and the essential oneness appear from among them to such an extent that all become the drops of one ocean, the rays of one sun, the fishes of one sea, the trees of one garden, the birds of one orchard, the candles of one assembly and the stars of the same heaven. Such love is real; there is no interruption for this connection, nor any separation for this union. This foundation shall never be destroyed, for it is eternal. Hence it is established that the love which exists among the beloved of God is everlasting for it is a divine bounty, a godly appearance, a melody of the Kingdom and a heavenly cohesion. In the Koran it is said: "They love Him and He loves them"—i. e., the bounty of love is one of the divine bounties which comes to man from God, just as the sun sends its rays to the mirrors and thereby the mirrors are illumined: this effulgence and splendor are from the bounty of the sun. Therefore, this love which is among the beloved is a divine bounty, a godly splendor, an eternal manifestation and the power of divinity: it is perpetual.
(Abdul-Baha: Bahai News, No. 8, p. 5.)
That which is most delicious in the world of existence is love. The air of itself is not delicious, neither is water, nor in short, all the elements; but when coupled with love they are most delicious. Love is the best condiment. When love exists in the heart the slightest gesture proves welcome. When love exists in the heart, even if it be a blow it is delicious.
For instance: the food on this table is nothing, indeed very simple; yet because it is prompted by love it is delicious.
The Lord's Supper of Christ was indeed a very common thing, but because there was excessive love among the individual members who convened there, that table surpassed the royal tables and it was established as the Lord's Supper. Even now, at this time, it is known as such. This was due to the love which existed between Jesus Christ and the disciples.
. . . . The protestant missionaries were amazed at our love, and they were greatly disturbed and grieved exceedingly over it. They wonder what has cemented the Americans and Persians! . . . They do not know that the factor is the love of God and that it has united us.
The disciples of Christ represented many different nations and climes. One was a Hebrew; another a Syrian and another a Roman. How God, through His love, cemented their hearts! Even so it is now! It is the love of God which has connected us, so that in the utmost love do we assemble and are gathered together here.
The means for friendliness are multitudinous.
There is the family bond which is the cause of love. There is the patriotic
(Continued on page 134)
STAR OF THE WEST
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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.
Editorial Staff: ALBERT R. WINDUST — GERTRUDE BUIKEMA — DR. ZIA M. BAGDADI
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Make Money Orders payable to BAHAI NEWS SERVICE, P. O. Box 283, Chicago, Ill., U. S. A.
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Address all communications to BAHAI NEWS SERVICE, P. O. Box 283, Chicago, Ill., U.S.A.
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. VIII
No. 10
Bahai Temple Unity Convention
Held at Hotel Brunswick, Boston, Massachusetts April 30th-May 2nd, 1917
BY ALBERT H. HALL
Mr. Alfred E. Lunt was elected temporary chairman, and Mr. Harlan F. Ober, temporary secretary of the convention.
The following committees were appointed by the chair:
Credentials.
Mr. C. Mason Remey Mrs. T. C. Rice-Wray Mrs. Marion N. Potter
Permanent Organization.
Mrs. Claudia S. Coles Mr. Hooper Harris Dr. F. W. D'Evelyn
Auditing Committee. Mr. Roy C. Wilhelm Mr. Edward D. Struven Mr. Willard Ashton
Mrs. Corinne True made her report as financial secretary, in epitome as follows:
Total contribution to Mashrak-el-Azkar fund, received from April 1, 1916, to March 31, 1917....................................$15,629.04
Total amount of deposits in Mashrak-el-Azkar fund. . . . . . . . . . . . . . . $29,320.67
This includes part of the money paid in on pledges, part of which is still with pledge committee and will be reported later at this convention.
Mr. Albert H. Hall submitted his report as treasurer in epitome as follows:
Balance Mashrak-el-Azkar fund in Northern Trust Company, April 1, 1916.............................$13,496.62
Receipts in contributions from April 1, 1916, to March 31, 1917................................15,629.04
Less exchange and plus interest...................... 195.01
Total receipts from contributions to March 31, 1917, plus interest and less exchange. . . . . . . . . . . . . . . . $29,320.67
Disbursements for the year:
Taxes and assessments, including total cost of improving, paving and future maintenance of Sheridan Road. . . $4,388.15
General Expense:
Congress 1916..............................$390.42
Publicity and library expense.......... 243.22
Legal expense.............................. 75.00
Fencing....................................... 3.85
Office expense............................. 134.37
Total general expense................... 846.86
Grand Total expense................. 5,235.01
Balance on hand with Northern Trust Company to credit Bahai Temple Unity, March 31,1917......................................$24,085.66
On report of the committee on permanent organization, Mr. Alfred E. Lunt was made permanent chairman and Louis G. Gregory permanent secretary, with power to name an assistant, and all matters passed upon by the temporary organization were ratified and confirmed.
The chair appointed as a committee on resolutions, Mr. Albert H. Hall Mr. Joseph H. Hannen Mr. W. S. Maxwell
The committee on credentials reported the following delegates and alternates of the Unity entitled to seats in the convention:
Delegate. Alternate. Atlantic City, N. J. . . . . . . . . . .Elizabeth B. Nourse Augusta, Ga. . . . . . . . . . . . . .Joseph H. Hannen Baltimore, Md. . . . . . . . . . . . . . .Mrs. E. V. Beecher Mrs. E. K. Mann Benton Siding, Canada. . . . . . . .Alfred E. Lunt Grace Ober Berkeley, Calif. . . . . . . . . . . . . . . Ella G. Cooper Mrs. H. E. Hoagg Beverly-Salem, Mass. . . . . . . . . .Clarence H. Lunt Edw. D. Struven Boston, Mass. . . . . . . . . . . . . . . . .W. H. Randall A. W. Randall Brooklyn, N. Y. . . . . . . . . . . . . . .Frank E. Osborne Bertha Herklotz Buffalo, N. Y. . . . . . . . . . . . . . . .Mrs. J. H. Mills Cambridge, Mass. . . . . . . . . . . . . .M. A. Doer A. A. Hathaway Chicago, Ill. . . . . . . . . . . . . . . . . .Major Honore J. Jaxon Luella Kirchner Dr. Zia M. Bagdadi Jennie Johnson
Delegate Alternate
Cincinnati, Ohio. . . . . . . . . . . . . Annie L. Parmerton Josephine Vogler Cleveland, Ohio. . . . . . . . . . . . . . . Marion N. Potter Millie S. Kibby Denver, Colo. . . . . . . . . . . . . . . . . Angela Lynch Edna McKinney Detroit, Mich. . . . . . . . . . . . . . . . . Mrs. T. C. Rice-Wray Catherine Page Douglas, Ariz. . . . . . . . . . . . . . . . Mrs. J. H. Stevison Dublin, N. H. . . . . . . . . . . . . . . . . Frank A. Chant Leona St. C. Barnitz Eliot, Maine. . . . . . . . . . . . . . . . .Kate C. Ives Fruitport, Mich. . . . . . . . . . . . . . Corinne True Geyersville, Calif. . . . . . . . . . . . .Dr. F. W. D'Evelyn Glenolden, Pa. . . . . . . . . . . . . . . . Claudia S. Coles Edna McKinney Grand Rapids, Mich. . . . . . . . . .Dr. Zia M. Bagdadi Honolulu, H. . . . . . . . . . . . . . . . .C. Mason Remey Elizabeth Muther Hot Springs, Ark. . . . . . . . . . . . . Elizabeth Diggett Ithaca, N. Y. . . . . . . . . . . . . . . . .Josephine C. DeLagnel Jersey City, N. J. . . . . . . . . . . . .Roy C. Wilhelm Kenosha, Wis. . . . . . . . . . . . . . . . Alfred E. Lunt Walter Bohanan Los Angeles, Calif. . . . . . . . . . . .Helen S. Goodall Minneapolis, Minn. . . . . . . . . . . . Albert H. Hall Constance Hedges Montclair, N. J. . . . . . . . . . . . . . Charles H. Edsall Harlan F. Ober Montreal, Canada. . . . . . . . . . . . .W. S. Maxwell Elizabeth Cowles Muskegon, Mich. . . . . . . . . . . . . . Ida Slater Newark, N. J . . . . . . . . . . . . . . . . . Lulu M. Ackerman Jeanette Nietman New Haven, Conn. . . . . . . . . . . . .Emma J. Thompson Mildred G. Thompson New York City, N. Y. . . . . . . . Hooper Harris Roy C. Wilhelm Mrs. A. I. Breed Laura Platt Oswego, N. Y. . . . . . . . . . . . . . . Mary M. Young Grace Ober Peoria, Ill. . . . . . . . . . . . . . . . . . . Elizabeth Diggett Philadelphia, Pa. . . . . . . . . . .Jessie E. Revell Edna McKinney Pittsburgh, Pa. . . . . . . . . . . . . . .Martha L. Root David Goldner Portland, Ore. . . . . . . . . . . . . . . . Ella G. Cooper Juliet Addison Racine, Wis. . . . . . . . . . . . . . . . . Andrew J. Nelson Fred J. Peterson Riverton, N. J. . . . . . . . . . . . . . . . Will K. Bowen Elizabeth Bowen Sandusky, Ohio. . . . . . . . . . . . . . . Cora E. Renner C. Mason Remey San Diego, Calif. . . . . . . . . . . . . .Helen S. Goodall San Francisco, Calif. . . . . . . . . .Mrs. H. E. Hoagg Ella G. Cooper Santa Cruz, Calif. . . . . . . . . . . . . Dr. F. W. D'Evelyn Ella G. Cooper Santa Paula, Calif. . . . . . . . . . . . Dr. F. W. D'Evelyn Schenectady, N. Y. . . . . . . . . . . . A. B. McDaniel Rhoda Nichols Seattle, Wash. . . . . . . . . . . . . . . . Mabel Geary Charlotte J. Gillen Spokane, Wash. . . . . . . . . . . . . . .Helen S. Goodall Ella G. Cooper Springfield, Mass. . . . . . . . . . . . . Olive E. Balhegean St. John, N. B. . . . . . . . . . . . . . .Henry S. Culver Mary D. Culver St. Louis, Mo. . . . . . . . . . . . . . . . Mrs. Chas. H. Greenleaf Ella G. Cooper Washington, D. C. . . . . . . . . . . .Joseph H. Hannen Louis G. Gregory Mrs. C. E. Dixon Mrs. M. C. Hotchkiss Worcester, Mass. . . . . . . . . . . . . .Howard Struven Helen C. Greene
M. Eshte'al-Ebn Kalanter, being present, was duly made a delegate from Persia.
The convention continued the call of the assemblies which was responded to by the delegates or alternates, giving reports in detail of the work and progress of the Cause in their respective assemblies and vicinities.
On motion of Mr. Hannen, the convention unanimously adopted resolutions expressing the appreciation of the Unity of the life, character and work of Dr. Zamenhof, the author of Esperanto, and its sympathy with Esperantists throughout the world in the loss sustained in his recent death, and directing copy of the resolution to be sent to his widow, family and the Esperanto Association of North America and the other Esperanto associations of the world.
The secretary of the Unity reported that two-thirds of the assemblies had voted in favor of the amendments to the constitution. The chair thereupon declared that the two-thirds assent required by the constitution in favor of the amendment had been voted; that the amendments had been carried and adopted and had become a part of the constitution of the Unity.
The secretary of the Unity was directed to prepare a copy of the constitution, including all amendments thereto, to date, and to publish the same, if feasible, or to furnish each assembly and members of the executive board and interested persons with copies.
The following resolutions were adopted:
I. Resolved, That every Bahai assembly now a member of this Unity be required, within ninety days, to file a certificate of registration with the secretary of the Unity, in the following form substantially: ........................assembly does hereby register as a member of the Bahai Temple Unity of Illinois, and does hereby designate. . . . . . . . . . . as duly elected delegate to represent said assembly during the year.
(Signed)..................... Secretary.
II. Resolved, That any Bahai assembly, now a member of Bahai Temple Unity, which shall not within said period, file a certificate of registration (that is, within ninety days as above provided) shall be deemed to have abandoned its membership in Bahai Temple Unity, and that the secretary of the Unity shall forthwith send written notice to each and every Bahai assembly now a member of this Unity of the provisions of this resolution.
The following by-laws were unanimously adopted:
Any assembly may become a member of this Unity in the following manner:
1. It shall duly authorize, at a regular meeting thereof, an application in substantially the following form:
The Bahai assembly of . . . . . . . . . . . . hereby certifies that, at a regular meeting thereof, it was resolved to become a member of the Bahai Temple Unity, a corporation of Illinois, under and in accordance with its constitution and by-laws.
The delegate who is hereby authorized to represent this assembly, in accordance with the constitution and by-laws of the Unity, until further notice is sent or given.
Name ....................................
Address........................
By...............................
Secretary.
The application shall be sent to the secretary of the Unity and shall be presented by the secretary to the executive board for investigation and verification of the facts stated in the application. The executive board shall be entitled to ask for and to obtain any further information which it may desire, and may advise the applying assembly of its apparent acceptance, subject to final approval by the convention; but, in case of becoming convinced that, in the interest of the Bahai movement, the acceptance of such assembly is inadvisable, the executive board shall notify the applying assembly
of its intention to so report to the coming convention. The question of the acceptance or rejection of the application shall be decided by the convention in its consideration of the report of its regularly constituted committee on credentials.
II. Any assembly, a regularly enrolled member of this Unity, which shall fail to elect a delegate to represent it in accordance with the constitution and by-laws of the Unity for a period of two years, shall be deemed to have abandoned its membership in the Unity, provided that any such assembly may revive its membership by making application for membership in accordance with the provisions of these by-laws.
III. These by-laws may be amended by the Unity at any annual or special meeting, by resolution adopted by three-fourths of the votes cast at such meeting, provided, that notice that an amendment will be proposed, stating the general scope of the amendment, shall be sent by mail by the secretary to each of the assemblies of this Unity thirty days before the meeting at which such amendment is proposed to be submitted.
IV. All notices required by these by-laws to be given in pursuance of any provisions thereof shall be considered duly given, when mailed by the secretary to the secretaries of the assemblies of this Unity, at such address as may appear from the records of the secretary, or if no such address appear, to the address believed by the secretary to be the address of any member of said assembly.
V. These by-laws shall go into effect from and after their enactment.
The convention by resolution, supplemented by addresses of members expressed its appreciation of the work of the STAR OF THE WEST and directed that the secretary, in the first communication sent out to the membership, request therein all friends to subscribe for additional copies of the STAR OF THE WEST and that each assembly be requested to subscribe for from five to twenty copies additional for monthly distribution as a teaching agency.
The auditing committee made its report, approving the accounts of the financial secretary and treasurer; the reports were accepted and directed placed on file.
By resolution, Dr. Zia. M. Bagdadi and M. Eshte'al-Ebn Kalanter were requested to translate from the Persian the instructions of Abdul-Baha, with reference to the conduct and procedure of assemblies and to furnish the secretary with a copy of such resolution and that the same be incorporated into the minutes of this meeting, and a copy sent to the secretary of each assembly of the Unity.
The committee on publication was directed to furnish to all encyclopedias accurate information concerning the Bahai movement.
It was resolved—"The Unity recommends the early publication, in standard form, of all the tablets of Baha'o'llah thus far translated into English, excepting Kitab-el-Akdas and the Book of Ighan, with the approval of the Publication Board, contemplating a standard form in uniformity with. future publications of Abdul-Baha."
On motion, Mr. Roy C. Wilhelm and Miss Mary Lesch were appointed a special committee to co-ordinate and secure the co-operation of Bahai Temple Unity with the Bahai Publishing Society, and all other Bahai agencies that will assist in the publication work.
It was resolved—"This Unity recommends the hearty co-operation in the plan of teaching and spreading teachings in North America as communicated to us in the five tablets of Abdul-Baha; that we recognize the persons addressed in each of these five geographical divisions as persons best fitted to initiate the work therein, and direct the executive
board of this Unity to co-operate and co-ordinate the energies of this Unity with the persons so indicated."
The chairman was authorized to appoint a committee with Mr. Gregory as chairman to prepare a condensed statement of the proceedings and resolutions of the annual conventions of 1915, 1916 and 1917, to be published in the STAR OF THE WEST, and to contract with the STAR OF THE WEST for such publication, and that the original complete stenographic transcript of the 1917 convention be preserved with the secretary.
The convention expressed its appreciation and thanks to the Boston assembly, the host of this convention, for courteous and loving hospitality.
It was resolved—"That it be the future policy of this Unity, that one person shall represent but one assembly in the annual convention of this Unity, and that the assemblies in selecting proxies give them power of substitution to that end."
The convention proceeded by ballot to the election of an executive board for the ensuing year. The following were duly elected by the vote indicated:
Albert H. Hall. . . . . . . . . . .50 votes Mrs. Corinne True. . . . . . . . . . . .49 votes Mr. Alfred E. Lunt. . . . . . . . . . .49 votes Mr. William H. Randall. . . . . . .49 votes Mr. Roy C. Wilhelm . . . . . . 44 votes Mrs. A. S. Parsons . . . . . . 43 votes Mrs. H. Emogene Hoagg . . . . . . 39 votes M. Eshte'al-Ebn Kalanter . . . . . . 38 votes Mr. Harlan F. Ober . . . . . . 32 votes
It was resolved—"That the chair appoint a committee of nine to collect material into definite form, including tablets and Bahai teachings for children of all degrees of unfoldment, and to consider and act upon the best means of bringing this material to the attention of all."
It was resolved—"That this Unity communicate directly with Abdul-Baha, if possible between now and November 12, 1917, and request his directions as to the immediate beginning of the laying of the foundation of the Mashrak-el-Azkar, and upon his permission thereto, that such foundation be forthwith laid."
The report of Frank E. Osborne concerning the Bahai calendar was accepted and referred to the publication committee for action.
It was resolved—"This Unity and convention do now adjourn to meet in the city of Chicago, in the state of Illinois, at a special annual meeting of this Unity, called by the executive board for the 17th day of June, 1917."
ALFRED E. LUNT, Chairman.
(Attest): LOUIS G. GREGORY, Secretary.
Committee to Examine Manuscripts of Books and Pamphlets Composed by Bahais
August 10, 1917.
STAR OF THE WEST:
Will you kindly publish in the earliest number of the STAR available the following notice?
"The Publications Committee, authorized by the recent convention of the Bahai Temple Unity of Boston, has been appointed and is comprised as follows:
"Chairman, Miss Jean Masson, 1055 Buena, Ave., Chicago, Ill.; Mr. Horace Holley, New York City; Mr. Harlan F. Ober, 10 Dana St., Cambridge.
"The tablet from Abdul-Baha upon which the authorization of the Publications Committee was made is as follows:
To Mr. Roy C. Wilhelm—Upon him be greeting and praise!
Concerning the publications of books and pamphlets: The books of Mirza Abul Fazl, the books and pamphlets of Mr. Remey, likewise the instructive books and pamphlets written by some of the friends, also the translations of the Book of Ighan, Tarazat, Tajalleyat, Ishrakat, the
Words, the Glad-Tidings, the Hidden Words, the Seven Valleys, and other translated and published works of the Blessed Perfection—likewise the new leaflet written by his honor, Mr. Remey, giving the twelve principles of the Cause—print, publish and circulate these books and pamphlets whenever necessary. But other books and pamphlets and those newly written or composed by the friends must be carefully read and thoroughly examined by a committee of the blessed believers in the annual Convention of the Mashrak-el-Azkar. If, in accordance with the majority of votes they deem these publications advisable, they may print and circulate them; otherwise they may wait until the way is opened and they may forward them to the Holy Land for correction.
"All manuscripts or writings coming within the scope of the tablet should be sent to the chairman, Miss Masson, and will receive early and thorough consideration.
Faithfully yours in His Name, Alfred E. Lunt.
The Divine Art of Living—Chapter VII
(Continued from page 127)
bond which is a basis for love. There is the racial cause which is a source of love. There is the political one which is the cause of love and unity. Partnership in business is one sort of connection.
But there is no bond like the love of God, for the love of God is the bond eternal, and outside of it there are only temporary ones.
The love of God is that peculiar bond which is not subject to corruption; whereas, other bonds, other loves, are subject to instantaneous corruptive changes. For the least cause such another love might be changed into hate. It owes its origin to a cause; when the cause is removed, the effect will likewise disappear.
But the love of God is not dependent upon material causes. For example, our assemblage here is absolutely free from any of the petty causes.
(Abdul-Baha: A Heavenly Feast; p. 30.)
There are two kinds of love, one universal and one individual. You must love humanity in order to uplift and help humanity. Even if they kill you, you must love them. Individual love cannot be forced and you are not called upon to love everybody personally, but if they are in your lives see to it that they are means of your development and that you are means of their development through your universal love for them.
(Abdul-Baha: Unity Through Love; p. 26.)
Question: "How can one love another whose personality is unpleasant?"
Answer: "We are creatures of the same God. We must therefore love all as children of God even though they are doing us harm. Christ loved his persecutors. It is possible for us to attain to that love. God manifested his love by creating man in His own image. Man must manifest his love by developing himself and others more and more in the image of God. The true fruit of man is, therefore, love. The purpose of a tree is to produce fruit. Man is like a tree; his fruit should be love."
(Abdul-Baha: Unity Through Love; p. 27.)
A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
(Jesus the Christ.)
I met a man this morning who belongs to a sect of Buddhists and I said
to him, "What is your message?" He replied, "l'Amour—Love!" I said, "Yes but what beside that?" He repeated, "Love, that is all, that is the only message."
But the word love is not a message; the word love indicates an infinite thing and how shall we bring an infinite thing into relation with humanity which is finite?
There are in reality many kinds of love, and each in itself is infinite and finite. There is the love of country, or the patriotic love, there is the family love, there is the love of friendship, the love of man and woman—each one is finite and limited. There is only one love which is unlimited and divine, and that is the love which comes with the breath of the Holy Spirit—the love of God—which breaks all barriers and sweeps all before it.
Animals are completely subject to nature, they are its slaves. They live and die in the places in which they are born, they are the victims of storm and flood, they are hemmed in by desert, forest, by the great rivers and the sea.
But man has conquered nature and is free. He is no longer the slave of the physical world, he dominates it and is free. He compels the physical world to do his will. He crosses wide spaces, sails over the ocean, and is beginning to fly through the air. He is in all things a freed being, and can give his commands to that nature in the midst of which he was born.
So man, who is freed from material things and dominates nature, should learn to render his love also unlimited and divine. He should open his soul to the breeze of God that it may blow through him and break down all barriers.
So, if you love, endeavor to love divinely. If you love your country, love it not with the narrow feeling that it must be loved because it is yours alone, but with the greater consciousness that your home is a part of the universe. If you love brother or comrade or wife, love each one as a part of God, and not the narrow sense of possession which renders the love selfish and exclusive. Then the breeze of God blowing constantly through your love will purify it and make it divine so that the breath of the Holy Spirit will enter into your being and unite you to God.
But do not seek the honors and loves of this world, seek rather God and His love, and then the honors and loves which belong to Him will be yours. All the glory of the heavens is His, all the beauty of the flowers, the scent of the roses and the colors of the sunset. But more than this the beauty of the soul is His, so that when you look long upon His beauty, it takes many forms and re-appears in your consciousness in many figures. But all other beauty fades and disappears, all other honor but His becomes insignificant, all other love but His is undesirable.
(Abdul-Baha: Star of the West; Vol. 2, No. 14, p. 5.)
. . . The object of the dawn of the Morn of Guidance and the effulgence of the Sun of Reality have been no other than the inculcation of the utmost love among the children of men and perfect good-fellowship between the individuals of mankind. Therefore, in the beginning the foundation of this love and unity must be laid among the believers of God, and then permeate through the nations of the world. Therefore as much as you can be ye kind towards one another, and likewise to others. The first melody of the Kingdom is the song of the love of God, and the love of God is realized in the universal love of all humanity.
(Abdul-Baha: Diary of Mirza Ahmad Sohrab, August 20, 1914.)
The world is black; the divine bestowal is radiant. This blackness must
be changed into light, and this narrow, dark sphere must be transformed into a vast, illimitable universe of illumination. The body of the world is like a corpse; it must be resuscitated. It is withered; it must be made fresh and blooming. It is extinct; it must be enkindled. It is the arena for the expression of animosity; it must be made the dawning-place of love and good-fellowship. It is the place of origin for the emanation of contention; we must make it the axis around which revolves unity. It is the expression of the baser qualities which lead to eternal disgrace; we must make it the rising-point of the refulgent rays of the everlasting glory. The strangers must be instructed in the lesson of neighborliness; and the heedless made aware; the enemies must be loved, and the hateful ones be shown kindness. We must become flaming torches and the burning fire of God. We must move this world and illumine this dark globe. All this depends upon the effort of the friends and the sacrifice of the beloved ones.
(Abdul-Baha: Diary of Mirza Ahmad Sohrab, August 26, 1913.)
. . . . . Radiate the light of the love of God to such an extent as to be able to remove entirely the gloom and darkness of hatred, bigotry and enmity from among humanity. Know all mankind of all nations, sects and tribes as your kith and kin. Consider not their deeds, but only God. Seek your reward from Him and not from them. Know the aged of all nations as your fathers, the youths as your brothers and the children as your own. No matter what lack of courtesy or what severe persecution or stern expressions of hate and unfathomable enmity you receive, you must have no excuse like the following: "So and so has spoken unkindly about me." "So and so has not done me justice,"—nay, rather you must have no excuse but live according to the divine teachings, whether humanity prove agreeable or disagreeable, whether humanity prove hateful or loving, whether it receives you or casts you out, so that perchance you may be assisted in hoisting the standard of peace and pitching the tabernacle of oneness and solidarity of the world of humanity—so that this temporal life may ultimate in the Life Everlasting, and this darkness of ignorance which has pervaded the whole world may be converted into the illumination of guidance. . . . .
(Abdul-Baha: Star of the West, Vol. 5, No. 8, p. 130.)
This is one of the wonders of this age, that an oriental and an occidental can meet each other on a common ground. Although there exists among them no racial, no patriotic, or political relations, yet they love each other as though they belonged to the same race. This is spiritual relationship. Often two brothers, reared in the same family, are antagonistic toward each other, but you two who are remote from each other, are in reality as brother and sister. Happy are you because you have drunk from this spiritual fountain and attained to the reality of existence.
(Abdul-Baha: Diary of Mirza Ahmad Sohrab, August 6, 1913.)
. . . The test of the truth (of God) lies in the influence the conception has on our lives. If it makes us kind and loving in our relationship with our fellowman, we know it is a true one. In other words it must produce in our hearts a love of God which must be transmitted into love for man.
(Abdul-Baha: Notes of Aline Shane Devin, Acca, about 1900.)
(Chapt. VII to be continued)
