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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 Jamal 1, 73 (April 28, 1917) No. 3
The Distinctive Characteristics of the Teachings of Baha'o'llah
Address by Abdul-Baha, November 15, 1912, at the home of Miss Juliet Thompson, New York City
I HAVE spoken in the various Christian churches and in the synagogues, and in no assemblage has there been a dissenting voice. All have listened and all have conceded that the teachings of Baha'o'llah are superlative in character; have acknowledged the fact that they constitute the very essence or spirit of this new age and that there is no better path-way to the attainment of its ideals. Not a single voice has been raised in objection. At most there have been those who have refused to acknowledge the mission of Baha'o'llah; though they have universally admitted that he was a great teacher, a most powerful soul, a very great man.
Some of them, however, who could find no other pretext whatsoever, have said, "these teachings are not new; they are old; we have heard them before."
Therefore I wish to speak to you this evening on the distinctive characteristics of the manifestation of Baha'o'llah, and to prove that from every standpoint his Cause is distinguished from all others.
From the standpoint of its didactic character, or its method of teaching it is distinguished.
From the standpoint of its practical effects, it is distinguished.
From the standpoint of its spread and progress, it is quite distinguished. . . . .
The story of . . . . of Baha'o'llah is as follows:
When he appeared in Persia all of the contemporaneous sects and religions rose against him. His enemies were kings. While the enemies of his holiness Christ were the Jews, the Pharisees; the enemies of Baha'o'llah were rulers who could command armies and bring into the arena of operation hundreds of thousands of soldiers. These kings were the representatives of some fifty millions of people all of whom under their influence and domination were opposed to Baha'o'llah. Therefore, in effect, Baha'o'llah, singly and alone virtually withstood fifty millions of enemies. Yet these fifty millions so far from being able to dominate the situation were unable to withstand his wonderful personality and the power and influence of his wonderful Cause. Though they were bent upon extinguishing the light in that most brilliant lantern they were ultimately defeated and day unto day his light became more radiant. These fifty millions of souls tried to lessen his greatness but day unto day his greatness grew in proportion to their increased efforts to diminish it.
Surrounded by enemies who were seeking his life he made no effort whatever to conceal himself; he did nothing to
protect himself, nay, rather, in his spiritual might and power he was at all times visible before the faces of men, easy of access, ever withstanding these fifty millions who were opposing him. At last his banner was held aloft. If we glance through history and review the pages of holy writ we will find that none of the prophets of the past ever spread his teachings or promulgated his cause from a prison. But his holiness Baha'o'llah held aloft the banner of the Cause of God while he was in a dungeon, addressing the kings of the earth from his prison cell and severely arraigning them for their oppression of their subjects and their misuse of power. The letter he sent to the Shah of Persia under such conditions may now be read by anyone. Likewise his epistle to the Sultan of Turkey is current among men as are also his epistles to Napoleon, the Emperor of the French, and to the other rulers of the world, including the President of the United States.
The book, or tablet, containing these "Epistles to the Kings," was published in India, some thirty years ago and is known as the Surat'l'Hykl, or the "Discourse on the Temple." Whatever is recorded in these epistles has come to pass. Some of the prophecies contained in these "Epistles to the Kings" came to pass after two years; others were fulfilled after five or ten years; still others after twenty years. Some of the most important prophecies, relative to events transpiring in the Balkans are being fulfilled at the present time though written long ago. For instance, in the epistle which Baha'o'llah addressed to the Sultan of Turkey the war and the occurrences of the present day were foretold by him. These events were also prophesied in the tablet he addressed to the City of Constantinople. All of the events which are taking place in Constantinople at present were foretold by him long ago.
Now, during all this time, while he was addressing himself to these powerful rulers, he was a prisoner in a Turkish dungeon. Consider how marvelous it was for a prisoner under the eye and control of the Turks to address so daringly, so boldly and so severely the very king who was responsible for his imprisonment! What power is this! What greatness! Nowhere in history is the record of such an episode to be found. In spite of the iron rule and absolute dominion of these kings his function was to withstand them; and so constant and firm was he that he caused their banners to come down and his own standard to be upraised; for today the flags of both the Ottoman and the Persian empires are trailing in the dust, whereas the standard of Bahá is being held aloft in the world both in the East and in the West. Consider what tremendous power this is! What a decisive argument! Although a prisoner in a fortress, he paid no heed to these kings, regarded not their power of life and death but on the contrary addressed them in plain and fearless language telling them explicitly that the time would come when their flags would be brought low, whereas his own flag would be held aloft. He declared freely:
"Ere long you will find yourselves in manifest loss. Your sovereignties will be laid waste; your empires will become a wilderness and a heap of ruins; hosts from without will come and subdue your lands; lamentation and mourning will emanate from your homes. There will be no throne; there will be no crown; there will be no palace; there will be no armies. Nay, rather, all these will be brought low. But the standard of the Cause of God will be held aloft. Then you will see that hosts and hosts will enter the Cause of God and that this mighty revelation will be spread throughout the world."
All of you should get the "Discourse on the Temple," the Surat'l'Hykl, read these prophecies carefully, and ponder over them.
Now this is one of the characteristics of Baha'o'llah. Of what prophetic dispensation can you recount such events?
In what cycle have such things taken place? In which one of the sacred books do you find such prophecies of the future? Turn to the holy books of the past and study them and see if you can find such explicit statements!
And now let us compare the teachings of Baha'o'llah with the holy teachings which have descended in the past.
First among the great teachings of Baha'o'llah is that of the
Investigation of Reality.
The meaning is that every individual member of humanity is exhorted to set aside superstitions, traditions and the blind imitation of ancestors and forefathers and investigate, for himself, reality. Inasmuch as the reality is one, through the investigation of reality all the religions and nations of the world will become one.
In which one of the sacred books of the past do you find the announcement of this principle?
The second great principle of the teachings of Baha'o'llah is that respecting the
Oneness of the world of humanity.
Baha'o'llah addresses all mankind, saying:
"You are all the leaves of one tree; there are no race differences or distinctions. Nay, rather, all of you are the servants of God and all of you are submerged in the ocean of his oneness. Not a single soul is bereft. On the contrary, all humanity is the recipient of the bounties of God. Every human creature has a portion of his bestowals and a share of the effulgence of his reality. God is kind to all; all mankind are his sheep and he is their real Shepherd."
In what Scriptures do you find such a statement? Where else is there such universality? Where else such breadth? Where else this unequivocal statement of the solidarity of mankind? In what sacred record can you show such a teaching? As regards any possible distinctions the utmost that Baha'o'llah says is that conditions among men vary; that some, for instance, are defective. Therefore such souls must be educated in order that they may be brought to the level of perfection. Or, some are sick; they must be treated and cared for until they are healed. Or, some are asleep; they should be awakened. Some are but children; they should be helped to attain maturity. But all must be loved. The child must not be disliked simply because it is a child. Nay, rather, it should be educated. The sick man must not be avoided or slighted merely because he is sick. Nay, rather, he must be loved and treated until he is healed. Nor must the soul that is asleep be treated contemptuously. Nay, rather, he must be awakened.
Next, Baha'o'llah teaches that:
Religion must be in conformity with reason and science.
If it is not then it is not religion at all and is not worthy of credence.
Where do you find any such statement as this in any of the sacred books?
Another fundamental teaching of Baha'o'llah is that
Religion must be the cause of unity and good fellowship.
If it is productive of enmity, hatred and rancor then it is better to abandon it and be without any religion at all.
In which one of the sacred books do you find such a statement?
Again, Baha'o'llah declares that:
Prejudice in all its forms . . . . must be abolished.
and that until these prejudices are entirely removed the world of humanity will not and cannot attain peace, prosperity and composure.
In which one of the sacred volumes do you find the annunciation of such a principle?
(Continued on page 39)
Abdul-Baha's First Days in America
From Diary of‘ Miss Juliet Thompson.
(Harbor) New York,
April 11, 1912.
We had been waiting all morning at the dock; then the ship appeared through the mists . . . . . . . The ship docked but Abdul-Baha did not appear. Suddenly I had a glimpse into the dim interior of the ship: barely visible, striding to and fro near the door was one with a step that shook you—just that one stride, charged with power, the sweep of a robe, a majestic head, turban crowned—that was all I saw, but my heart stopped.
Next we saw him at the home of Mr. and Mrs. Kinney. When I arrived, Abdul-Baha was sitting in the center of the dining-room, near the flower-strewn table; his aba* was of cream color; at his knees stood Howard and Sanford Kinney, and his arms were around them. He was very white and shining; no words could describe the ineffable peace about him. The people stood around him in rows and circles, several hundred in the room. We made a dark background for his effulgence. Our tears only reflected him; there were many, many weeping just at the sight of him.
He turned his face from one child to the other, from one group to another—oh, so tenderly—with that indescribable divine grace caught by Leonardo di Vinci in his 'Christ at the Last Supper;' but in Abdul-Baha, it was irradiated with smiles, and a lifting of the eyes filled with glory, which even Leonardo with all his mastery could never paint. It was the very essence of divine tenderness.
April 11th.
A message from Abdul-Baha to my mother:
"Convey to thy dear mother the greatings of Abha. Say to her: 'Always remember
* Aba, cloak.
my advices. It is my hope that thou mayest forget everything save God. Nothing in this world is sufficient for man. God alone is sufficient for him. God is the protector of man. All the world will not protect the soul.'"
April 13th.
Today Abdul-Baha spoke at Marjorie Morten's. Again because of the immense crowd, he spoke standing on the stairway, dominating all the beauty of that house by his heavenly beauty.
His theme that day was the spiritual seasons; and in the midst of his address a little thing happened, which, slight though it was, I want to keep. In its very slightness it will draw the people of the future closer to Abdul-Baha, just as it drew us.
Those tender little touches of his humor and simplicity—how precious they are, bridging at the moment the space between us and his perfection! The disciples in the past, looking back to those mysterious days with their Master over the abyss of their tragic separation from him, were, I suppose, awed into silence about the little things; so 'the Man of Sorrows' of the past has been only the Man of sorrows to us—love and sorrows. "We have never formed any conception of the Man of love and joy, great buoyant joy, a Christ whose love overflowed in little tendernesses and whose joy overflowed in fun and wit—a normal, happy, smiling, laughing Christ!
But now to tell you of this little thing: with his celestial eloquence Abdul-Baha had described the spiritual springtime—the quickening and awakening to life. "Va tabestan," he began and paused for the translator—poor Ahmad could not recall the English word! But while he stood, confused and helpless, Abdul-Baha, with a smile of bright humor, translated for himself: "And summer,"
he laughed. Whereupon a, little ripple of delight ran through the audience. The charm of him had captured them all!
Afterwards he went up to rest in Mr. Morten's room. He had seen one hundred and forty people that morning and was so spent that he seemed almost ill. His fatigue was evident to all and yet, the people had no pity! When I returned from an errand to the kitchen, I found that his rest was being cruelly intruded on. Literally a hundred people were streaming towards his room. A dozen were in the room; at the door were many eager faces and behind them, coming up the stairs, a procession!
"Oh can't we shut the door?" I asked the interpreter, but Abdul-Baha heard my question.
"Let them come now," he said gently.
The disciples' attitude and—the Master's attitude! What a difference there has always been between them! "Suffer the little children to come unto me"; and the disciples were such little children themselves that he had to put it that way—"suffer them."
Tenderly he pressed a baby to his breast, smiling and fondling it. "Beautiful baby; little dove" he said in his dear English.
April 18th.
A young single taxer began to queston him. "What message shall I take to my friends?"
"Tell them," laughed Abdul-Baha, with that wonderful spice of keen humor in his face, "to come into the Kingdom of God! There they will find plenty of land and there are no taxes on it!"
That day (the 18th of April) he agreed to go to the Bowery Mission, and he began to speak about it.
"I want to give them some money," he said to me; "I am in love with the poor. How many poor men go to the Mission?"
"About 300."
"Take this bill to the bank, Juliet, and change it into quarters," he said. He drew from his breastpocket a thousand franc note.
"Keep the money," he further instructed me, "and meet me at the Mission with it, in a bag."
As I left the room, with some lilies-of-the-valley in my hand, a pretty little chambermaid stopped me.
"Did he give you those?" she asked.
"Yes."
"He gave me some flowers yesterday—some roses. I think he is a saint."
The next night, Friday, we went to the Bowery Mission.
To the men of the Mission, Abdul-Baha said: "Christ blessed the poor. He never said 'Blessed are the rich'; therefore, you must be thankful to God, that although in this world you are indigent, yet the treasures of God are within your reach; although in the material realm you are poor, yet in the Kingdom of God, you are precious."
At the end of the service, Abdul-Baha stood at the Mission door, to greet the men as they passed out, and more than to greet them, to add to those tender words of his, a, gift. Ah, the pitiful procession—the breadline—filing past the pure, majestic Abdul-Baha; the homeless, the hungry, the moral failures, the broken figures, blurred faces, sunken men! Into each poor palm, as he clasped it, he pressed his little gift of one, two or three quarters, just the symbol, and the price of a bed; not a man was shelterless that night, and many, I could see, found a spiritual shelter, a home, in his soul. I could see it by the faces lifted to his. It was wonderful to witness the looks interchanged; first the look of grateful surprise at the gift found in the palm; then another stealing into it; then a flash of revelation from the eyes of Abdul-B-aha,
(Continued on page 37)
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.
Editorial Staff: ALBERT R. WINDUST — GERTRUDE BUIKEMA — DR. ZIA M. BAGDADI
Honorary Member: MIRZA AHMAD SOHRAB
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. VIII
No. 3
"O Son of Clay! Be blind, that thou mayest behold My Beauty"
LETTERS FROM A BLIND JAPANESE BAHAI
Tokyo, Japan.
Dear friends:
I cannot allow another day to pass without writing you of the splendid work done here in Japan by our good Bahai sister Miss Agnes Alexander. You all know that she has devoted her time for the past three years to spreading the message and the result of her labors is beyond record.
I attended the Friday afternoon meeting and found young men students, earnest, attentive, reading the Hidden Words with a devotion that would put to shame many of our oldest Bahais. What struck me as the most wonderful of this wonderful gathering was a blind young man who had put into Braille the prayers, Hidden Words and message. Here he was reading, with his finger tips, the blessed words. There are new three blind men, earnest students. What blessed work for this dear who has left home and friends and out here, surrounded by everything foreign, devoting herself to the Cause. I send a photograph. Dr. Augur is in the lower row. He comes every Friday, a long train journey, to be present at these Friday gatherings.
Cannot some of our Bahais send a couple of typewriters for the use of these blind students? Truly a better gift to the Cause could not be offered.
There is even talk of a Bahai school in the air. We pray it may materialize and become a reality.
Yours in His Greatest Name,
Emma Erskine Hahn,
of the New York Assembly.
Letter from a young blind Japanese Bahai to a lady who is working for the blind soldiers in England
Miss Helen M. Grand.
Bahai friend:
With great joy I received your letter through Miss Alexander the 23d inst. It was such a great pleasure for me to write to the poor blinded soldiers and at once I wrote with all my heart. Indeed it is a great privilege for me to send such a
message of eternal light and hope among the blind brothers. Please use me in any way you want.
In the hearts of the oriental peoples is about to awaken a spring of peace and love, and also the darkness of the blind of Japan will be changed into the spiritual light. After this war—"O after this war!—universal peace and love and unity of all mankind will surely be realized. There is no nation, no country now in my heart, so I am very happy!
I would be very much pleased if you would inform me something about your work for the blind, as I am much interested in the education of the blind in England.
My Bahai love to you and to the Bahai friends in England.
Hoping to hear from you,
Forever your spiritual friend,
Tokugiro Torii.
--PHOTO--
Miss Alexander (upper row) and Dr. Augur (lower row) of Honolulu, with group of Japanese Bahais in Japan
Letter from the same young man to an English soldier blinded in the war
Mikawachi mura, Yoza gun,
Kyoto fu, Japan, Nov. 23, 1916.
Mr. ———
My dear friend:
I have just received a letter from Miss Helen M. Grand, telling of you. I am so very happy to write to you, for I am also one of your friends who is living in darkness.
Miss Grand told me that you are suffering so much in this terrible war, but never be unhappy, my friend, because this might be the last war of mankind and we should hope to meet with such a great war so that we may attain the true universal peace.
Abdul-Baha, our teacher and guide today, tells us that, after this war, the time for which all mankind have been waiting for many centuries will come, and all the
nations of the world will unite in brotherhood, and that universal peace and love will be realized. And I think to realize this happy message is our part.
I do not know how to express my admiration of you who fought so bravely that you lost your sight, but I cannot be sorry for your distress, for I know that the physical blindness is nothing for you and that soon you will be able to have the inner sight more clearly than ever. Surely God will help you if you beseech him. So, dear friend, be cheerful, praise God and keep your hope and spiritual light firmly.
Abdul-Baha tells us: "Open your spiritual sight so that you may know his secrets, attain to the highest degree of existence, become manifestors of a spiritual humanity and have your share of the heavenly favors."
Baha'o'llah, the fountain of light and hope and love, told us, as follows:
"O Son of Clay!
"Be blind, that thou mayest behold my beauty; be deaf, that thou mayest hear my sweet melody and voice; be ignorant, that thou mayest enjoy a portion from my knowledge; be poor, that thou mayest obtain an everlasting share from the sea of my eternal wealth.
"Be blind, that is, to all save my beauty; be deaf, that is, to all except my word; be ignorant, that is, of all but my knowledge. Thus shalt thou enter my holy presence with pure eyes, keen ears and a mind undimmed."
And an American lady, Miss Helen Keller, said, in her message of happiness, even though she is blind and deaf, perhaps as you know: "I am never unhappy because I cannot see or hear. No matter how small your opportunities, you can do something for the betterment of mankind."
Another time she said: "I would not part with my experience in the dark, because out of the dark I may be able to carry light."
Indeed we are never sad because of our blindness even for a few minutes in the year. Today I took a walk with my pupils to the seashore, as I am a teacher of a small school for the blind. They enjoyed themselves very much running about the beach in the mild sunshine, chattering and joking with their friends. It seemed to me that they were not sorry at all about their blindness or rather that they knew not their own blindness or even what blindness is, or what darkness is.
I believe that it is a heavenly command for us, the blind of this century, to work for bringing happiness, peace, love, joy and hope to this world of humanity because for this great work no one needs any sight of the body and there should be no handicap between the blind and the sighted. Knowing this, I think we, the blind, must unite universally and it is much easier for the blind to unite universally than the seeing, because of their same fate, and the only instrument for this is the Esperanto language. So I hope that you will learn this language and have great joy by corresponding with many friends in the whole world.
Forget your blindness and turn your face to the bright side! This is the only way by which you can change darkness into light. Really, physical blindness is nothing, nothing for us. Believe yourself and you will find inner light therein, because a man is created so noble, although he is blind or deaf. Be not unhappy. Enjoy your enlightened life and go forward bravely holding a flag of love and peace for this glorious aim which is to bring hope and light to all mankind, as you did on the battlefield. My brave friend! This is my most hearty hope to you and to our brothers who share the same fate. Please give my best love to them.
With kindest regards and hoping you will write to me soon,
Forever your sincere friend,
Tokugiro Torii.
P. S. Please guess my English.
"China is the Country of the Future"
Words of Abdul-Baha from Diary of Mirza Ahmad Sohrab, April 3, 1917.
CHINA, China, China, China-ward the Cause of Baha'o'llah must march! Where is that holy, sanctified Bahai to become the teacher of China! China has most great capability. The Chinese people are most simple-hearted and truth-seeking. The Bahai teacher of the Chinese people must first be imbued with their spirit, know their sacred literature, study their national customs and speak to them from their own standpoint, and their own terminologies. He must entertain no thought of his own, but ever think of their spiritual welfare. In China one can teach many souls and train and educate divine personages, each one of whom may become a bright candle of the world of humanity. Truly, I say they are free from any deceit and hypocrisies and are prompted with ideal motives.
Had I been feeling well, I would have taken a journey to China myself! China is the country of the future. I hope the right kind of teacher will be inspired to go to that vast empire to lay the foundation of the Kingdom of God, to promote the principles of divine civilization, to unfurl the banner of the Cause of Baha'o'llah and to invite the people to the banquet of the Lord!
For the last twenty years I have repeatedly emphasized the matter of spreading the Cause of God. In every city there must be organized assemblies of teaching-classes to teach the young how to teach the Cause and prepare them for this most important service.
Every Bahai must acquire the lessons of teaching. This will yield results. No other service is as important as this. This service of the promotion of the revelation of Baha'o'llah is the most confirmed service. Every time one service holds the most supreme importance.
There is one season to harrow the ground, another season to scatter the seeds, still another season to irrigate the fields and still another to harvest the crop. We must attend to these various kinds of activities in their proper seasons in order to become successful. Now is the time of seed-sowing, but it seems to me some of the believers are thinking about crop-getting. This will give them no results. Whosoever is thinking of any other thing, is wasting his time.
The promotion of the principles of Baha'o'llah is the most dominant issue before the believers of God.
Abdul-Baha’s First Days in America
(Continued from page 33)
while his hand closed tightly again over that other hand with the clasp that saves.
After our return to the hotel, in the upper hall, on the way to the apartment, we met the little chambermaid. In the bag there were about eighty quarters left over from the Mission, and all these Abdul-Baha gave to her, emptying them suddenly into her hands. Then he passed swiftly into his apartment, we following, all but Mr. Grundy, whom the girl stopped: "Oh, see what he has given me!" she said; whereupon, Mr. Grundy told her about the Mission. When he had finished, she exclaimed, "I will do the same with this money; I, too, will give it!"
Later, as we sat in a group around Abdul-Baha, he was at that moment saying, with a laugh, in reply to some question as to the advisability of charity: "Surely, give to the poor! If you give them only words, when they put their hands into their pockets, they will find
themselves no richer for you." There came a little tap at the door, and there on the threshold stood the little chambermaid. Her eyes were glistening with tears, and in a sort of wonder and oblivious to the rest of us, she walked straight up to Abdul-Baha. "I came to say goodbye, sir," she said, timidly and brokenly, "and to thank you for all your goodness to me. I never expected such goodness, and—and to ask you to pray for me!" Her head bowed, her voice broke, she turned and went out quickly.
Abdul-Baha took me back to supper with him. As we drove up Broadway, that crudely glittering street, flashing with electric advertisements, he spoke to us smilingly: "Baha'o'llah," he said, "loved light. He could never get enough light. He taught us to economize in everything else, but to use light freely."
"It is marvelous," I said, "to be driving through this glitter of light, by the side of the Eternal Light."
"This is nothing," he answered; "this is only the beginning. We will be together in all the worlds of God. You cannot realize what that means; you cannot imagine it; you can form no conception here—here, in this elementary world—of what it will be to be with me in the eternal world!"
May 22nd.
Oh, those mornings at the Hotel Ansonia in the flower-filled rooms! Abdul-Baha would invariably keep me all the morning, calling me again and again to him. People thronged there, sometimes one hundred and fifty in a morning. Sitting in the outer room I would watch them go in, and come out all different—as if they had had a bath of life—freshened, quickened or like candles that had been lighted.
June 12th.
Today I went up early to his house, but not early enough. As I turned into 78th street, I saw him at the end of the block on his way to the garden, his turban a dazzling spot in the sunlight, his robes floating out with great grace as he walked.
Later on he returned. Miss Buckton had arrived by this time, with a poor, waif of humanity, a Jewess. She was all in black, this poor child, with a pale face, careworn and tearstained.
I had been in the kitchen with Lua Getsinger. I came out upon a scene dominated by Abdul-Baha. He was sitting as usual in the window, the strong carving of his face thrown into high relief by masses of shadow, his turban and white aba bright in the sunlight. On one side, sat Miss Buckton, on the other this poor stricken child, while the biggest tears I have ever seen splashed from her eyes. She told him her unspeakably dismal story.
"Don't grieve, now, don't grieve," he said. He was very, very still, and I think he was calming her.
"My brother has been in prison for three years. He was imprisoned unjustly. It was not his fault. He was led, he was weak, a victim of others. He has four more years to serve. My father and mother are depressed all the time. My brother-in-law, who was our support, has just died."
There it was, the sum of human misery: poverty, weakness, disgrace, sorrow, despair, and the mounting pall of gloom.
"You must trust in God," said Abdul-Baha.
"But the more I trust, the worse things become."
"You have never trusted."
"But my mother reads the Psalms all the time; she doesn't deserve that God should desert her so. I read the Psalms myself,—the ninety-first Psalm and the twenty-third Psalm every night before I go to bed. I pray too."
"To pray is not to read Psalms. To pray is to trust in God, and to be submissive in all things to Him. Be submissive, then things will change for you. Put your family in God's hands. Love God's will. Strong ships are not conquered by the sea,—they ride the waves. Now be a strong ship, not a battered one."
The Distinctive Characteristics of the Teachings of Baha'o'llah
(Continued from page 31)
There shall be perfect equality between men and women.
For God, he says, has created all and has not permitted any distinction between the two. Why should man create a distinction which God does not recognize? In the kingdoms beneath man, while, indeed, there is distinction of gender, yet the differences between male and female are not found to be at all vital. The mare, for instance, is as strong and even more speedy than the horse. In the animal and vegetable kingdoms there is perfect equality between the male and female. That person the mirror of whose heart is the purest and cleanest, whose character is the highest is the nearest and dearest to God be that person male or female.
Next, Baha'o'llah has declared the necessity for a
Universal language.
that it may serve as a means of international communication and thus remove misunderstandings. This teaching as to the importance of a universal language is set forth in the Kitab'l Akdas, or "Book of Laws," published fifty years ago.
Next, there is a principle initiated by Baha'o'llah relative to
Universal Education.
In other words, that all mankind shall become educated and that no illiteracy shall remain.
In which one of the sacred books do you find such a text?
Work an act of worship.
Next, Baha'o'llah teaches that it is incumbent upon every soul to be qualified as the practicer of some useful trade, craft or profession and that the honest practice of such trade, craft or profession is to be regarded as an act of devotion.
But the teachings of Baha'o'llah are limitless and there is no time now to go into further details. The point is that these teachings are new and that they are not to be found in any of the religious books of the past. Therefore if anyone should raise an objection and ask the question, "What has Baha'o'llah brought that is new," in response you should refer to and cite these statements.
In brief, the manifestation of Baha'o'llah is distinguished from every standpoint.
The majesty of his manifestation was remarkable.
The power of God shown in this dispensation is remarkable.
The efficacy of the Word of God therein is remarkable.
All the prophets during their life time were scoffed at. For instance, consider how his holiness Moses was scorned. The people called him a murderer. They said, "You killed a man and fled, for you were afraid of retribution and is it possible that now, after your former acts, you have come to be a prophet?" There are many similar episodes recorded not only of Moses but of the other prophets. How severe was their molestation! But his holiness Moses endured all these difficulties, for he had engaged in the spread of the Word of God.
How much they endeavored to belittle his holiness Christ! They placed upon his head a crown of thorns and paraded him through the streets and bazaars. One passer-by or on-looker would say, "Peace be upon thee, thou king of the Jews!" This, instead of being said with respect would be uttered in mockery. Another would bow to him backward and say in scornful tones: "Thou King of the Jews!" or "Lord of Lords, peace be upon thee!" Still another would spit upon his blessed countenance.
In short, the various forms of persecution which they used are mentioned in the books of the old cycle, whether Jewish, Roman or Greek,—the persecution which Christ suffered during the time of his manifestation. There were
no praises offered, nay, rather, the only praise which was offered Christ was offered by the believers. His holiness Peter, for instance, was one of those who praised him; and his disciples who were firm believers eulogized him. But how numerous are the books which were written against his holiness Christ! Refer to the history of the church and find how many were the books written against him by the Roman, Greek and Egyptian philosophers. How many were the calumnies which they attributed to him and how many were the libels against him!
But during the manifestation of his holiness Baha'o'llah, from the day of his appearance to the day of his disappearance all the nations of the world acknowledged his greatness and even those who were his bitterest enemies have recorded in their books: "This man was truly great; his influence was majestic. This person was a glorious man; his power was tremendous, his speech was most eloquent, but alas, he was a misleader of the people." This was the nature of their eulogies. It is evident that the writer of such a statement as this that Baha'o'llah was a misleader of the people must have been an enemy; but nevertheless, before making that statement he had first written: "This person was most glorious, was most mighty, was peerless, his speech was most eloquent." After that the writer adds: "But, alas, he was a misleader of the people!" His enemies have even written poems about him, which, though intended for satire have in reality been praise. For instance, a certain poet opposed to his Cause, has said:
"Beware! Beware! lest ye approach this person for he is possessed of such power, of such an eloquent tongue that he is a sorcerer. This person charms men, he drugs them, he is a hypnotizer and hypnotizes them. Beware! Beware! lest you read his book, lest you follow his example, lest you associate with his companions, because they are the possessors of tremendous power and they are misleaders." He used these characterizations believing them to be terms of belittlement, unaware that they were in reality praises, because a wise man, after reading such a warning would say, "The power of this man must be tremendous if even his enemies acknowledge his greatness. Undoubtedly such a power is heavenly in character." This was one of the reasons that so many were moved to investigate. The more they wrote against Baha'o'llah the more the people were attracted and the greater the number who came to investigate the truth. They would say, "This is remarkable! This is a great man and we must investigate. We must look into this Cause to find out what it all means, what is the purpose, what are the proofs, that we may learn for ourselves." Thus the maligning statements of the enemies caused the people to become friends and approach.
In Persia the mullahs went so far as to go into the pulpits and from the pulpits to proclaim against the Cause of Baha'o'llah, throwing their turbans upon the ground,—a sign of great agitation,"—and saying, "O people, this Baha'o'llah, is a sorcerer, he is mesmerizing you, he is alienating you from your own religion, he is making you a follower of his. Beware! Beware! lest you read his book; beware! beware! lest you associate with his friends."
Of these very ones who were thus decrying him, Baha'o'llah says:
"They are my heralds; they are the ones who are proclaiming my message; they are the ones who are spreading my word. Pray that they may be multiplied, pray that their number may increase and that they may cry more vociferously. The more badly they speak of me and the greater their agitation, the more tremendous will be the efficacy of the Cause of God, the more luminous the Word and the greater the radiance of the divine sun. And eventually the gloomy darkness of the world will disappear and the light of Reality will shine, until the whole earth shall be illuminated."
