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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 Asma 1, 73 (August 1, 1917) No. 8
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
The Power of the Holy Spirit
THERE was the true light that lighteth
every man as he cometh into
the world.
(John 1:9.)
The voice of God, speaking:—
"I have placed in thee the essence of My Light: Therefore depend upon it." "My love is in thee: Seek and thou wilt find Me near."
(Baha'o'llah.)
In the world of existence there is nothing so important as spirit. Nothing is as essential as the spirit of man. The spirit of man is the most noble of phenomena. The spirit of man is the meeting between man and God. The spirit of man is the cause of human life. The spirit of man is the collective center of all virtues. The spirit of man is the cause of the illumination of this world. The world may be likened to the body and man may be likened to the spirit of the body, because the light of the world is this spirit. Man in the world is the life of the world, and the life of man is the spirit. The happiness of the world depends upon man, and the happiness of man is dependent upon the spirit. The world may be likened to the lamp chimney, whereas man may be likened to the light itself. Man may be likened to the lamp, the spirit to the very light within the lamp. Therefore let us speak of this spirit.
The people of the world are divided into two classes. One class is the materialistic philosophers who deny the spirit and its immortality. The second class comprises the divine philosophers, the wise men of God, the wise illuminati. They believe in the spirit and its immortality. Some of the Greek philosophers declared man to consist of simply the material elements. These material elements compose the cellular elements of the human organism, and when this composition is subjected to disintegration, the life of man becomes extinct. They taught that other than the body there is no spirit. It is body and body only. From these elements these human emanations have come. To them the eye and the ear are due; by them the sense of taste, smell and touch are caused; and when these elements are decomposed, these senses are likewise decomposed. This is the statement of the materialistic philosophers.
But the philosophers of God say, No! the spirit does exist; the spirit is living and eternal. Because of the objections of the materialistic philosophers, therefore, the wise men of God have advanced rational proofs in regard to the validity of the spirit. The materialistic philosophers
do not believe in the books of God, and, hence, for them traditional proofs are no evidence; materialistic proofs are necessary. Consequently, the philosophers and wise men of God have said that it is firmly established that existing phenomena may be resolved into grades; that is to say, the mineral, vegetable or animal kingdoms. When we look at the mineral we discover that it exists. . . . When we consider the vegetable we see that it possesses the power of the mineral plus the power of growth. Therefore, it is evident that the vegetable kingdom is superior to the mineral, When we look at the animal kingdom we discover that the animal possesses the power of the vegetable and also those of the mineral. . . . It has in addition the sense of hearing, sight, taste, smell and touch, the five senses of perception. It likewise has the power of memory. These do not exist in the lower kingdoms.
Just as the animal is more noble than the vegetable and the mineral, so is man superior to the animal. When we look at the animal we see that, although it possesses the five senses, it is bereft of ideation; that is to say, the animal is a captive of the world of nature, it is not in touch with that which lies beyond nature, it is bereft of spiritual susceptibilities, it is bereft of the attractions of conscience, it is not in touch with the world of God, it cannot deviate one hair's breadth from the law of nature. It is different with man. Man is possessed of the promptings of conscience; he has intelligence and perception and is capable of discovering mysteries in the universe. All the human industries we see, all the inventions and undertakings we observe are mysteries of nature and at one time were hidden; but the reality of man has discovered these mysteries. As a matter of fact, according to nature's laws, these things should be hidden and latent, but man having transcended the laws of nature, discovered these mysteries and brought them from the invisible state to the visible plane. See what a marvel man is! Consider electricity—one of the mysteries of creation. Under the requirement of natural law it should remain latent, but man discovered this power, brought it forth from the invisible state to the visible plane and utilized its energies. That is to say, man transcended this law of nature. How many of the mysteries of nature have been penetrated! Columbus, while in Spain, discovered America. Man is capable of discovering that the sun is stationary, while the earth revolves about it. The animal cannot do this. Man perceives the mirage is an illusion. This is beyond the power of the animal. The animal can only perceive through sense impressions, but cannot grasp intellectual realities. The animal cannot conceive of the power of thought. This is an intellectual matter and not limited to the senses. The animal cannot conceive of the fact that the earth is spherical. Intellectual phenomena are human powers. All creation is the captive of nature: it cannot deviate a hair's breadth from the laws established by nature. But man wrests the sword from nature's hand and uses it upon nature's head. For example, it is a requirement of nature than man should be a dweller upon the earth, but the power of the human spirit transcends the law and he soars aloft in aeroplanes. This is contrary to the law and requirement of nature. He sails at high speed upon the ocean. He dives beneath its surface in submarines. He imprisons the voice in the phonograph. He communicates in the twinkling of an eye from the East to the West.
These are some of the things we know to be contrary to the law of nature. Man transcends nature's laws. The animal, the vegetable, the mineral cannot do this. This can only be done through the power of the spirit, because the spirit is the reality. But in the physical powers and senses man and the animal are partners. In fact, animal is often superior to man in sense perception. For instance, the vision of some animals is exceedingly
acute; the ear of the animal can detect a voice at a long distance. Consider the instinct of a dog; it is much greater than a man's. But although the animal shares with man all the physical virtues and senses, a spiritual power is bestowed upon man, of which the animal is devoid. This is proof that there is something in man which is absent in the animal; there is a faculty in man which is lacking in the animal. This is the spirit of man. All these wonderful accomplishments are due to the efficacy and penetration of the spirit of man. Were man bereft of this spirit, none of these accomplishments would have been possible. This is a proof that man is possessed of a spirit. This is evident as the sun at midday.
All creatures of material organization are limited to an image or form. That is to say, every created material being is possessed of one form. It cannot possess two forms at the same time. For example, a body may be triangular, spherical, square, a hexagon or an octagon, but it is impossible for a given object to be triangular and spherical simultaneously; it cannot possess two shapes at one time. It may be either triangular or square. If it is to become square it must first rid itself of the triangular shape. It is absolutely impossible for it to be square and triangular at the same time. That is to say, in the reality of the creatures the different forms cannot be simultaneously possessed. But in the reality of man all geometrical figures can be simultaneously conceived. In other realities one image must be forsaken in order that another might be possible. This is the law of change and transformation, and change and transformation are harbingers of mortality. Were it not for change and transformation in form, phenomena would be immortal, but because phenomena is subject to change and transformation from one figure or shape to another, it is mortal. But the reality of man is possessed of all virtues; he does not have to give up one image for another as other mere bodies do. Therefore in that reality there is no change and transformation; there it is immortal and everlasting. Verily the body of man may be in America but his spirit laboring and working in the far east, discovering, organizing and systematizing. Although governing, making laws, erecting a building in Russia, his body is still here in America. What is this power, which notwithstanding it is embodied in America, is still working in the East, organizing, systematizing, destroying, upbuilding? It is the spirit of man. This is irrefutable.
When you wish to reflect upon or consider a matter you consult something within you. You say, shall I do it or shall I not do it? Is it better to do this or abandon it? Whom do you consult? Who is within you deciding this question? Surely there is a distinct power, a distinct ego. Were it not distinct from your ego, you would not be consulting it. It is greater than the faculty of thought. It is your spirit which teaches you, which inspires and decides upon matters. Who is it that interrogates? Who is it that answers? There is no doubt that it is the spirit and that there is no change or transformation there, for it is not composed of composite elements; and anything that is not composed of elements is eternal. Change and transformation are peculiarities of composition. There is no change and transformation in the spirit. In proof of this the body may become weakened in its members. It may be dismembered or one of its members may be incapacitated. The whole body may be paralyzed and yet the mind, the spirit remains ever the same. The mind decides, the thought is perfect and yet the hand is withered, the feet have become useless, the spinal column is paralyzed, and there is no muscular movement at all, but the spirit is in the same status. Dismember a healthy man:—the spirit is not dismembered. Amputate his feet; his spirit is there. He may become lame,
the spirit is not affected. The spirit is ever the same; no change or transformation can you perceive, and because there is no change or transformation, it is everlasting and permanent.
Consider man while in the state of sleep; it is evident that all his parts and members are at a standstill, are functionless. His eye does not see, his ear does not hear, his feet and hands are motionless, but, nevertheless, he does see in the world of dreams, he does hear, he speaks, he walks, he may even fly in an aeroplane. Therefore it becomes evident that though the body be dead yet the spirit is permanent. Nay, the perceptions may be keener when man's body is asleep, the flight may be higher, the hearing may be better; all the functions are there and yet the body is at a standstill. Hence it is proof that there is a spirit in the man and in this spirit there is no distinction as to whether the body be asleep or absolutely dead and dependent. The spirit is not incapacitated by these conditions; it is not bereft of its existence, it is not bereft of its perfections. The proofs are many—innumerable.
These are all rational proofs. Nobody can deny them. As we have shown there is a spirit and that this spirit is permanent and everlasting, we must strive to learn of it. May you become informed of this spirit, hasten to render it divine, to have it become sanctified and holy, and that it may become the very light of the world illumining the East and the West.
(Words of Abdul-Baha, Star of the West, Vol. IV, No. 7.)
(Continued on page 96)
Recent Tablet from Abdul-Baha
To Miss Jean Masson, Chicago
O thou respected one, a herald of the Kingdom of God!
The article that thou hast written* concerning the Mashrak-el-Azkar contained eloquent paragraphs and wonderful and subtle significances. At the time of writing the power of attraction was manifest and apparent and the real Teacher was instructing and inspiring. Consequently, it was composed in the utmost fluency and eloquence.
Today, whosoever turns his face toward the Lord of the Kingdom and, with sincere intention, taking the pen in his hand, engages his time in writing, there is no doubt that the Holy Spirit shall confirm him and the power of the Kingdom of God shall instruct him.
Therefore, rest thou assured in the divine graces and occupy thy time with the utmost power and seriousness in writing and composition, in talking and explanation.
Consider, how in former ages a number of women became confirmed and assisted in the demonstration of faith and assurance and how in this mortal world they left behind immortal names.
In the world of existence there are no greater women than the queens of empires. Materially they have reached the highest station of womanhood and gained great riches, infinite power and glory. Notwithstanding all these advantages, when they die and go under the earth, they disappear and become nonexistent. They leave behind no name, no trace, no fruit and no sign. But the maid-servants of God who are outwardly in the utmost poverty and imprisoned by the people of oppression, humiliated and scoffed at by the outsiders, ere long they will crown their heads with the diadem of the everlasting glory and
*Refers to article reproduced on pp. 89-96.
will be established upon the eternal throne of majesty. Their signs are eternal and their fame universal. This is the glory of the Kingdom! This is the heavenly bestowal! This is the divine outpouring!
Now, praise be to God! that thou didst quaff from the goblet of the love of God, became intoxicated with the wine of the knowledge of God, unloosed thy tongue in the glorification of the Lord of the Kingdom, and became assisted and confirmed with the power of the Supreme.
Therefore, thank thou God, that thou hast become one of the chosen ones and attained to the station of the favored ones.
Upon thee be greeting and praise!
(Signed) ABDUL-BAHA ABBAS.
(Translated by Mirza Ahmad Sohrab, Home of Baha'o'llah, Acca, Syria, February 27, 1917.)
The Mashrak-el-Azkar and the Bahai Movement
BY JEAN MASSON
(From The Lake Shore News, Thursday, October 19, 1916.)
THE citizens of Wilmette are very well aware of the fact that, in the fall of 1917, will be laid, near the southern border of the town, the corner stone of a Temple of Worship, which may seem, to the uninformed, very mysterious, very occult and, consequently, altogether undesirable. To the citizens of Wilmette this event will be hardly less momentous than to the followers themselves of the great Bahai Movement.
The Bahai Temple will be the initial building of a great institution—the Mashrak-el-Azkar. Another mysterious term, that surely has no place in America, least of all in the inoffensive town of Wilmette!
Now, about this institution and the movement, from which it emanates, there is nothing mysterious, nothing occult, nothing condemnatory.
The Bahai Movement is the most practical religious movement in the world today. It is the effort to bring again into expression in human life and service the essential teachings of the Christ. That this reversion to Christian principles is vital to the continuance of the human race, no one today will presume to deny, with the terrible European war and its vast toll of carnage and hatred and crimes unspeakable forever present in his consciousness. The Bahai Movement makes for the abolition of the human prejudices that induce division and hatred and injustice among men.
Sometimes I have been asked why we Bahais don't use intelligible English to express what we are trying to do and be, what we are trying to build.
The reason is very manifest. We have no English words succinctly expressive of these oriental terms. And the English translation is cumbersome and indirect and inadequate.
Bahai is the Arabic for glory or splendor. A Bahai, therefore, is a follower of the light. And he glories in the name, because it is significant. It is a proclamation to the world of his connection with the great founder of the movement, Baha'o'llah.
Mashrak-el-Azkar, another Arabic term, signifies "the dawning place of the mentionings of God." And this dawning place will be not only a place of prayer and the worship of God, but a place from which shall go forth actual and selfless service to humanity, a reflection of service to God.
The sign erected upon the site of the Mashrak-el-Azkar by the Bahai Assembly of Chicago embodies, in general terms, the purpose of the institution—
MASHRAK-EL-AZKAR
"These grounds are the site of an edifice to be erected as an 'evident standard'
in America of the oneness of humanity.
"Its doors will be open to all nations, races and religions.
"Its charities will be dispensed without regard to race or color. 'Prejudice toward none—Love for all.'
"Here, for the first time in history, religion and science will become harmonious, each the handmaid of the other, both showering their spiritual gifts on all humanity.
"Until the erection of this great edifice, all are welcome to this beautiful spot, and in its enjoyment we ask you to keep it pure and sacred."
Today we are concerned, more than ever before, with the meaning of this Bahai Institution; more than ever before with the meaning of the Bahai Movement; with its relation to the world, and to world affairs.
The time is ripe for the Mashrak-el-Azkar—the symbol of the universal principles and truth uttered by Baha'o'llah—to begin to take impressive and visible form. It is time for the world to know that in its midst is a powerful, universal movement, whose adherents are found in every country in the world, who believe in intensive and practical Christianity; who believe with a magnificent faith in the great principles that form the substructure of the Bahai Movement.
We can no longer be provincial or isolated or insular. It is the day of the universal. It is the day of interhuman consciousness; of the coming together of all peoples into a universal brotherhood. And our religion must partake of the same universal quality. We must be ready to say, "Brother, I greet you in the name of your prophet and my prophet, in the name of our God." And so—the Bahai Movement.
The site in Wilmette was chosen for the Mashrak-el-Azkar, because it was the most beautiful to be found available in Chicago or its immediate environs. A symbol of the highest spiritual ideals, of the noblest religious thought of all ages, to be expressed in superlative architectural beauty, should have a beautiful setting. And the Bahais of America chose well, when they purchased the land in Wilmette at the juncture of the drainage canal and Lake Michigan.
The Mashrak-el-Azkar will not be built in a day, even after the laying of the corner stone, in 1917, of the central house of worship. The building of the Temple, without any of the accessories, is concentrating the attention of Bahais today.
The Bahai Temple will be a structure of great beauty and magnificence. Many designs have already been submitted by American architects, any one of which would be celebrated far and wide for impressiveness of conception. A board of architects, however, will complete the final design for the edifice.
But, whatever the design accepted, it will embody various basic principles, symbolic of the universal tenets of the Bahai Movement. It will have nine sides and nine entrances, through which all the religions of the world may enter and unite in the worship of God. Where they have been separated in the past, by prejudice and mutual unfriendliness, here, in the Bahai house of Worship will they be harmoniously united.
Throughout the structure and the ornamentation will be expressed this same dynamic thought of world unity. A massive dome, suggestive of this same unity of religions and peoples, will surmount the Temple. Picturesque and beautiful gardens will surround it. Bahais believe in the externalization, in the utmost of beauty and joy and happiness, of the great spiritual truth which they are charged to deliver to the world.
As I have said, the erection of the Mashrak-el-Azkar is not a matter of a day's work. So tremendous a thought of religious unity and universal service, as the Mashrak-el-Azkar embodies, cannot be hastily or impermanently externalized.
The erection of the Temple completed, the accessory buildings will then claim the attention of Bahais. These buildings will harmonize architecturally with the house of worship. And, in the years to come, when the last stone of the last building shall be laid, nowhere in the world will be found a group of buildings so beautiful, so imposing, so full of inspiration for humanity, as the first Mashrak-el-Azkar of America.
Not only will the Mashrak-el-Azkar usher in a new spiritual day for man; it will usher in a new architectural day, a new scientific day, a new day of universal human service.
Again and again I have been asked the purpose of so many buildings. I have been asked if this is a colonization scheme, if Bahais mean to establish a community life at the southern extremity of Wilmette. To the last question I have replied emphatically, "No!" The world is the home of Bahais. They can never be nucleated or secluded. In the Temple of Worship they will find spiritual refreshment, which they will carry out with them into the world and express in work and selfless service.
The accessory buildings will be devoted to the study and propagation of the highest scientific truths. Here will be taught that basic principle of the Bahai Revelation, that religion and science must harmonize. Art, music will find here, in the Mashrak-el-Azkar, their most perfect expression. Philanthropic service to the world, to the poor, to the unfortunate will proceed from the Mashrak-el-Azkar through its various accessories.
Bahais believe that the time will come, whether in our generation or not, when the Kingdom of God will be actually established on earth, when right living and a complete understanding of spiritual and scientific law by a unified humanity will preclude the possibility of any poor or unfortunate. Sociologic, industrial conditions will be regulated with justice to all mankind. There will be no more oppression, no more exploitation of the weak for the aggrandizement of the strong.
Surely, when such beatific conditions prevail among us, the Kingdom of God shall have been established. And "the founding of this Mashrak-el-Azkar is to be in the inception of the organization of the Kingdom" (Abdul-Baha).
This is the faith not only of the Bahais of America, but it is the faith of millions of Bahais throughout the world.
A great institution for the spiritual, religious, scientific education of humanity—the expression of a universal movement for the realization among men of brotherhood, of the unification of religions, must be the exalted conception of a master spiritual genius, a master seer.
And, as such, Baha'o'llah is recognized today by scholars, by those that sit in high places, by the poor and the lowly. His genius makes a universal appeal to humanity. And to his genius the world is indebted for the Mashrak-el-Azkar.
The story has often been told of his heroic life, of his sufferings, of his banishment and imprisonment for the utterance of the great truths that were his by virtue of his spiritual genius. And we of the immediate day remember well the visit to America, in 1912, of his distinguished eldest son, Abdul-Baha, after his release from the prison of Acea by the establishment of the Turkish Constitution and the declaration of the Committee of Union and Progress.
It is a story that never palls, for history records no such life of supreme heroism as that manifested by Baha'o'llah and his followers.
No superficial, insignificant movement is it that will make its first momentous expression, in the western hemisphere, through the Mashrak-el-Azkar of Wilmette. It is founded on the blood of thirty thousand martyrs. It is founded on lives of complete sacrifice and selflessness.
It is founded on the stupendous faith and love, in the midst of a world of hatred, of three of the most remarkable characters of all time—the Bab, Baha'o'llah, Abdul-Baha.
Here are the bare historical facts: On the 23d of May, 1844, a young Persian merchant proclaimed the coming of a great world teacher. Himself he called the Bab, the Arabic for door or gate—the herald of the great one. Immediately he set to work to prepare Persia spiritually for his recognition. But a skeptical Mohammedan world scoffed at the declaration of the young Persian merchant, persecuted him, imprisoned him and finally, in 1850, martyred him for his faith.
From the same country, in 1852, arose Baha'o'llah, who gathered the followers of the Báb together, who proclaimed not the coming of a world teacher, but universal principles for the guidance of the world, and the elevation of mankind into lofty realms of spiritual and religious thought.
In the middle of the last century the world had not yet been united by any of the means of intercommunication with which today we are so familiar. Nations and races and religions were separated by what seemed insurmountable barriers. And yet here, in the darkness of a dark Mohammedan land, was a man who taught the oneness of the world of humanity, the oneness of religion, the harmony of religion and science, universal peace, universal education, the equality of men and women. He urged the creation of a universal language, the independent investigation of truth. He taught that prejudice of all kinds must be forgotten, racial antipathy, religious antagonism.
And, strange as it may seem to us of the twentieth century, he declared the incumbency of establishing a universal tribunal for the arbitration of international differences.
He seemed, Baha'o'llah, to possess a vision so universal and penetrating as to embrace within its range the whole world, and centuries and ages and cycles of time.
Men say of him now that he was far ahead of his time. The world has just begun to think in universal terms, to talk of the universal principles which he proclaimed almost seventy years ago.
And for this priority of vision, for the declaration of his great principles for the conduct of the world, Baha'o'llah with his followers was persecuted and banished, first to Bagdad, then to Constantinople, then to Adrianople, and in the summer of 1868, with seventy of his followers, to the penal colony of Acca, in Syria, on the Mediterranean coast.
The imprisonment in Acca is known as the "most great imprisonment," so prolonged it was and so terrible.
For twenty-four years here he was confined. And during all this time, as from the first day of his proclamation to the world, he gave continuous utterance to what we know today as the Bahai Revelation—religious, scientific, ethical, economic treatises; text books for the conduct of individuals and the guidance of nations, for spiritual illumination—in itself a complete cyclopaedia of knowledge.
From the prison of Acca, before the Franco-Prussian War, Baha'o'llah sent epistles to the crowned heads of Europe and to the President of the United States, calling them to universal peace and brotherhood.
That they did not heed the call, we have conclusive evidence today, when the desirability of universal peace was never so urgent, so overwhelming.
On the 28th day of May, 1892, after forty years of exile and imprisonment, Baha'o'llah passed away, an exile still and a prisoner—his message given, his work done.
A marvelous record of endurance and faith, unparalleled in history, save by the endurance and faith of Abdul-Baha, the central figure today of the Bahai Movement.
By the death of Baha'o'llah, through his last will and testament, Abdul-Baha
became the great Bahai leader. It is his mission to interpret the Revelation of Baha'o'llah, to lay the foundation of a permanent civilization, that shall be undisturbed by the horrific cataclysms of hate and carnage that tear asunder today the social and religious structure of the world.
Abdul-Baha, "the servant of God," as his name implies, was eight years old, when, in 1852, the first Bahai exile occurred. And from that date he shared the vicissitudes, the persecution, the exile, the imprisonment, meted out to his illustrious father. And, because of his spiritual perception and understanding of the Revelation, because of his worthiness to be the successor of Baha'o'llah, it was entrusted to him to continue the great work—the work of calling men and nations to unity and peace and brotherly love.
It was in 1908, sixteen years after the death of Baha'o'llah, when Abdul-Baha was released from the prison of Acca. He was sixty-four years old. The marks and the ravages of exile and imprisonment were upon him. And yet he went forth to deliver to the world the message of Baha'o'llah. He went to Europe, he came to America, proclaiming the basic principles of that message, calling the statesmen and diplomats of the world, the people of the world to universal peace.
Four years ago, on May 1st, 1912, he visited the site of the Mashrak-el-Azkar in Wilmette. He commended the beauty of the location and addressed the Bahais gathered around him upon the great importance to the world of this first Mashrak-el-Azkar of the occident.
"Thousands of Mashrak-el-Azkars,—which means the dawning point of praise for all religionists,—will be built in the world," he said. "In the orient and in the occident of the world will they be built. But this Mashrak-el-Azkar, being the first one in the occident, has great importance."
Elsewhere he has said of the Mashrak-el-Azkar—
"The Mashrak-el-Azkar of Chicago is of the greatest importance. This is a Bahai Temple, a supreme house of worship, a place of spiritual gathering and the manifestation of divine mysteries.
"This organization of the Mashrak-el-Azkar will be a type for the coming centuries and will hold the station of the Mother, and thus, later, in other cities many Mashrak-el-Azkars will be its offspring.
"When the Mashrak-el-Azkar, with its accessories, is established in the world, aside from its religious or spiritual influence, it will have a tremendous effect upon civilization."
I wish it were within the possibilities of space to quote at length from the utterances of Baha'o'llah and Abdul-Baha. Such wealth of literature and knowledge cannot be compressed to the requirements of a short newspaper article. But the few quotations here produced may convey to the reader somewhat of the inspiration back of the Bahai Movement.
The first words of Baha'o'llah brought to America were words spoken by him in 1890 to Professor Edward Granville Browne of Cambridge University, who had succeeded in gaining access to the great prisoner—
"We desire but the good of the world and the happiness of the nations; yet they deem us a stirrer up of strife and sedition worthy of bondage and banishment. That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men should be strengthened; that diversity of religions should cease and differences of race be annulled—what harm is there in this? Yet so it shall be; these fruitless strifes, these ruinous wars shall pass away, and the Most Great Peace shall come. Do not you in Europe need this also? Is this not what Christ foretold? Yet do
(Continued on page 94)
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. 8
Statement of Mashrak-el-Azkar Building Fund Account May 31, 1917
| Time certificates of the Northern Trust Company, Chicago, payable to Bahai Temple Unity, bearing interest at 3% | $50,000.00 |
| Open account in the name of Bahai Temple Unity in the Northern Trust Company of Chicago, bearing interest upon daily balance at 2%; balance May 31, 1917 | 4,100.39 |
| Total cash on hand at above date (not including accrued interest upon time certificates or balance, which will be credited July 1st, 1917) | 54,100.39 |
| PLEDGE FUND ACCOUNT. | |
| Total amount of all pledges, both on pledge cards and oral (of this total, $39,086.00 is upon signed pledge cards) | $58,590.00 |
| Total amount paid upon pledges May 31st, 1917 (which amount has been turned over to Bahai Temple Unity and included in Fund Account above) | 31,662.62 |
| Balance due on pledges | $26,927.38 |
I hereby certify that the foregoing is a true and correct statement of the treasury of Bahai Temple Unity and of its cash balance in the Northern Trust Company on May 31st, 1917.
ALBERT H. HALL, Treasurer.
The Mashrak-el-Azkar and the Bahai Movement
(Continued from page 93)
we see your kings and rulers lavishing their treasures more freely on means for the destruction of the human race than on that which would conduce to the happiness of mankind. These strifes and this bloodshed and discord must cease, and all men be as one kindred and one family.
"Let not a man, glory in this that he loves his country; let him rather glory in this that he loves his kind."
The words that follow, with all their oriental imagery, can hardly be conceived today as words whose utterance would throw a man into prison or keep him there, if already confined. They are the words of Baha'o'llah.
"Be thou a giver; when thou art wealthy, and grateful, when thou art poor.
"Be thou trustworthy, when thou art entrusted. Face the comers with a welcome smile.
"Be thou a treasure to the poor, an adviser to the rich.
"Be an answerer to the seeker, a fulfiller of promise and faithful all things.
"Be thou silent when amid the crowds, and let thy judgment be just.
"Be submissive to thy fellowman.
"Be a light in darkness.
"Be thou a comfort to the sorrowful, and a sea, to the thirsty.
"Be thou a shelter to the distressed, and a help, an assistant and a support to the oppressed.
"Be pious in all thy actions.
"Be a home to the stranger, a healer to the sick, a stronghold to him who calls for aid, a sight to the blind, and a path to him who is led astray.
"Be thou the beauty of the face of truth, an ornament to the temple of faithfulness, a throne to the house of character, a spirit to the body of the world, a banner to the hosts of justice, and a lamp to the horizon of goodness.
"Be thou a shadow to the fertile soil, a life-boat to the sea of knowledge, a star in the heaven of generosity, a crown to the head of wisdom, a brilliancy to the forehead of the world, and a fruit to the tree of obedience.
"I ask God to protect thee from the fire of hatred and the chill of enmity, for He is the near, the Answerer."
This is the service enjoined upon every Bahai to render to the world. It is Christian service in its essence, in its purity, in its sublimity.
Abdul-Baha has been asked innumerable questions concerning the problems confronting humanity today. A few of his answers are here reproduced.
As to the Bahai Movement—
"The Bahai Movement is not an organization. You can never organize the Bahai Cause. The Bahai Movement is the spirit of this age. It is the essence of all the highest ideals of this century. The Bahai Cause is an inclusive movement; the teachings of all the religions and societies are found here; the Christians, Jews, Buddhists, Mohammedans, Zoroastrians, Theosophists, Freemasons, Spiritualists, etc., find their highest aims in this Cause—the Socialists and philosophers find their theories fully developed in this Movement."
"The objective aims of this Cause are the oneness of the world of humanity; universal peace; universal love; international co-operation, reciprocity; the promotion of the principle of human consanguinity and solidarity, and the establishment of the Kingdom of God, first in the hearts of men and then upon earth."
"Today, in the world of humanity, the most important matter is the question of universal peace. The realization of this principle is the crying need of the time."
"By a general agreement all the governments of the world must disarm simultaneously. It will not do if one lays down its arms and the other refuses to do so. The nations of the world must concur with one another concerning this supremely important subject, thus they may abandon together the deadly weapons of human, slaughter."
"The call to arbitration, to peace, to love and to loyalty is the call of Baha'o'llah. His standard has floated for fifty years, all of whatever race and creed."
"Where Love dwells, there is light! Where animosity dwells, there is darkness!"
"Let your effort be to find harmony. Let brotherhood be felt among you, and carry ye its quickening power throughout the world."
Questions that have been asked with greater concern, perhaps, of Bahais, than any other questions, are—
"What relation does the Bahai Movement bear to Christianity?"
"What place does Christ hold in the Bahai Religion?"
These questions are best answered in the words of Abdul-Baha—
"Baha'o'llah established Christ in the East. He has praised Christ, honored Christ, exalted Him, called Him 'the Word of God, the Spirit of God,' raised the name of Christ to supreme summits of glorification. Throughout the orient Bahais have illumined the lamp of Christ and spread His mention."
"The Cause of Baha'o'llah is the same as the Cause of Christ. It is the same temple and the same foundation. Both of these are the spiritual springs and the seasons of the soul-refreshing awakening and the cause of the renovation of the life of mankind.
"The spring of this year is the same as the spring of last year. The origin and end are the same. The sun of today is the sun of yesterday.
"In the coming of Christ the divine teachings were given in accordance with the infancy of the human race. The teachings of Baha'o'llah have the same basic principles, but are according to the stage of the maturity of the world and the requirements of this illumined age."
Back of the Mashrak-el-Azkar, whose walls will soon begin to rise in Wilmette, is a great historic world movement. The day has gone by to regard it lightly or superficially or superciliously. Great souls have come to re-assert the constructive teachings of the Christ, in terms applicable to the complex requirements of the age.
The world needs them—the teachers and the teachings. Christians are murdering Christians today. Christians are guilty today of instituting not universal peace, but universal war to destroy millions of other Christians. And we have before us the appalling spectacle of the spoliation, the annihilation of unoffending peoples and nations by followers of the Christ. And civilization is doomed, unless we have the re-creative word spoken that shall penetrate the great aching heart of the world and lead it out of immeasurable darkness into the immeasurable light of a new and glorious day.
Bahais believe that word has again been spoken. And Bahais believe that city, in which the first Mashrak-el-Azkar of the occident is erected, is a city of brilliant destiny. They believe that before it lies a great transcendent future. They believe that it shall influence civilization for all time to come.
Let us approach then the Mashrak-el-Azkar with a spirit of humility, of prayer and thanksgiving. It was greatly conceived. Let it be greatly honored.
The Divine Art of Living—Chapter VI
(Continued from page 88)
There are five divisions of the spirit:
First: the vegetable spirit. . . .
After this is the animal spirit. . . .
The human spirit. . . .
The fourth degree of spirit is the heavenly spirit; it is the spirit of faith and the bounty of God. It comes from the breath of the Holy Spirit. . . .
The fifth is the Holy Spirit. This Holy Spirit is the mediator between God and his creatures. It is like a mirror facing the sun. As the pure mirror receives light from the sun and transmits this bounty to others, so the Holy Spirit is the mediator of the Holy Light from the Sun of Reality, which it gives to the sanctified realities. It is adorned with all the divine perfections. Every time it appears the world is renewed, and a new cycle is founded. The body of the world of humanity puts on a new garment. It can be compared to the spring; whenever it comes, the world passes from one condition to another. Through the advent of the season of spring the black earth and the fields and wildernesses will become verdant and blooming, and all sorts of flowers and sweet-scented herbs will grow; the trees will have new life, and new fruits will appear,
and a new cycle is founded. The appearance of the Holy Spirit is like this. Whenever it appears, it renews the world of humanity and gives a new spirit to the human realities; it arrays the world of existence in a praiseworthy garment, dispels the darkness of ignorance, and causes the radiation of the light of perfections.
(Words of Abdul-Baha: Some Answered Questions; pp. 163-166.)
There is a wonderful power and strength which belongs to the human spirit, but it must receive confirmation from the Holy Spirit. . . . If it is aided by the bounty of the Holy Spirit, it will show great power, it will discover realities, it will be informed of the mysteries. Direct all the attention to the Holy Spirit, and call the attention of every soul to it. Then you will see wonderful signs. . . .
(Abdul-Baha.)
Ye shall receive power when the Holy Spirit is come upon you.
(Words of Jesus. Acts 1:8.)
. . .The human body is in need of material force, but the spirit has need of the Holy Spirit. Were it not for the protection of the Holy Spirit the human world would be extinguished. His Holiness Jesus Christ declared, "Let the dead bury the dead." This statement of His Holiness indicates, "That which is born of the flesh is flesh, and that which is born of the spirit is spirit," and it becomes manifest that the human spirit which is not protected beneath the Holy Spirit is dead. It is clear that the human spirit is in need of the resuscitation of the Holy Spirit, otherwise, though materially advanced, man cannot attain full and complete progress."
(Words of Abdul-Baha: Star of the West; Vol. 5, No. 7, p. 106.)
The power of the Holy Spirit enlightening man's intelligence has enabled him to discover means of bending many natural laws to his will. He flies through the air, floats on the sea, and even moves under the waters. . . . The Holy Spirit will give to man greater powers than these if only he will strive after the things of the Spirit and endeavor to attune his heart to the divinely infinite love.
(Words of Abdul-Baha: Talks Given in Paris; p. 15.)
The human spirit is a power which comprehends the realities of things. All that thou seest, such as arts, inventions, traces and discoveries were once in the realm of the unknown and were a hidden matter. But the human spirit discovered such hidden mysteries and brought them out of the sphere of the unknown into the world of visibility. For instance, the power of steam, photography, phonography, telegraphy and mathematical problems were all once hidden mysteries and unknown secrets. But the human spirit discovered such invisible mysteries and brought them from the hidden into the visible world. Consequently it is evident that the human spirit is a comprehensive energy and controls the realities of things and discovers the hidden secrets in the domain of the physical world. But the divine Spirit discovereth divine realities and cosmic mysteries in the realm of the divine world. I hope thou mayest attain to the divine Spirit, discover the mysteries of the divine world and comprehend the secrets of the physical world.
(Words of Abdul-Baha: From Tablet translated by Mirza Ali Kuli Khan, November, 1907.)
There are several kinds of light. First, there is the visible light of the sun by whose aid we can discern the beauties of the world around us. Without this we could see nothing. Nevertheless, though it is the function of this light to make things visible to us it cannot give us the power to see them or understand what their various charms
may be for this light has no intelligence, no consciousness.
It is the light of the intellect which gives us knowledge and understanding and without this light the physical eyes would be useless. The light of the intellect is . . . born of the Light divine. The light of the intellect enables us to understand and realize all that exists. But it is the divine Light alone which can give us sight for the invisible things and which enables us to see truths that will not be visible to the world for thousands of years hence. It was the divine Light which enabled the prophets to see 2000 years in advance what was going to take place. And today we see the realization of their vision. Thus it is this Light which we must strive to seek, for it is greater than any other.
By the help of this effulgent Light all the spiritual interpretation of the holy Writings has been made plain, the hidden things of God's universe have become manifest and we have been enabled to comprehend the divine purposes for man.
(Words of Abdul-Baha: Talks Given in Paris; p. 61.)
The light is of four kinds: First, the light of the sun. . . . Second, the light of the eye. . . . Third, the light of the intellect. . . . Fourth, the light of guidance. This last is the supreme Light, the conscious reality which comprehends mysteries.
"Can this last ever be cognizable through the special senses, as the eye?" was asked.
"By the insight," Abdul-Baha answered.
(Words of Abdul-Baha: Heavenly Vista; p. 25.)
Truth (the highest truth) is unattainable except through the favor of the Holy Spirit.
(Abdul-Baha.)
The (Holy) Spirit is encompassing and surrounding all. It is holy. It is sanctified from attachment to a special place. It is present everywhere and at every time. It exists in all places, yet is placeless.
(Words of Abdul-Baha: From a message to "Body of Friends" in 1910.)
The Christ is the central point of the Holy Spirit; he was born of the Holy Spirit; he was raised up of the Holy Spirit. . . . The focus of the rays of the Sun of Reality was Christ; and from this glorious focus the bounty of God was reflected upon the other mirrors which were the reality of the apostles. . . . Jesus was the sun and his rays shone upon his disciples through his teachings.
(Compiled from the words of Abdul-Baha.)
The Holy Spirit (in its completeness) is given only to the prophets; the people can possess but the rays of the Holy Spirit.
(Abdul-Baha.)
The greatest power of the Holy Spirit exists in the divine Manifestations of the Truth (i. e., the greatest world-prophets like Christ). Through the power of the Spirit, the heavenly teachings have been brought into the world of humanity.
(Words of Abdul-Baha: Talks Given in Paris; p. 82.)
When Christ appeared with those marvelous breaths of the Holy Spirit, the children of Israel said, "We are quite independent of him; we can do without him and follow Moses; we have a book and in it are found the teachings of God. What need therefore have we of this man?"
Christ said to them, "The book sufficeth you not." It is possible for a man to hold to a book of medicine and say, "I have no need of a doctor, I will act according to the book. In it every
disease is named, all symptoms are explained, the diagnosis of each ailment is completely written out and a prescription for each malady is furnished; therefore why do I need a doctor?"
This is sheer ignorance. A physician is needed to prescribe. Through his skill the principles of the book are correctly and effectively applied until the patient is restored to health. Christ was a heavenly physician. He brought spiritual health and healing into the world. Baha'o'llah is likewise a divine physician. He has revealed prescriptions for removing disease from the body politic and has remedied human conditions by spiritual power.
Therefore mere knowledge is not sufficient for complete human attainment. The teachings of the Holy Books need a heavenly power and divine potency to carry them out. A house is not builded by mere acquaintance with the plans. Money must be forthcoming, volition is necessary to construct it, a carpenter must be employed in its erection. It is not enough to say, "The plan and purpose of this house are very good; I will live in it." There are no walls of protection, there is no roof of shelter in this mere statement. The house must be actually built before we can live in it.
Briefly, the teachings of the holy books need a divine potency to complete their accomplishment in human hearts. In Persia, His Holiness Baha'o'llah reared and taught souls, established a bond of affiliation among various peoples and united divergent religious beliefs to such an extent that twenty thousand devoted ones sacrificed themselves for the Cause of God in the glorious unity of martyrdom. No differences whatever remained among these blessed souls; Christians, Jews, Mohammedans, Zoroastrians were all blended, unified and agreed through the potency of his heavenly power—not by mere words, not by merely saying, "Unity is good and love is praiseworthy."
His Holiness Baha'o'llah not only proclaimed this unity and love; he established it. As a heavenly physician he not only gave prescriptions for these ailments of discord and hatred, but accomplished the actual healing. We may read in a medical book that a certain form of illness requires such and such a remedy. While this may be absolutely true, the remedy is useless unless there is volition and executive force to apply it. Every man in the king's army can give a command, but when the king speaks, it is carried out. This one, that one, may say, "Go conquer a country;" but when the king says, "Go!" the army advances. Therefore it is evident that the confirmation of the Holy Spirit and the impelling influence of a heavenly power are needed to accomplish the divine purpose in human hearts and conditions. His Holiness Jesus Christ, single, solitary and alone accomplished what all the kings of the earth could not have carried out. If all the kingdoms and nations of the world had combined to effect it they would have failed.
(Words of Abdul-Baha; Star of the West; Vol. 3, No. 18, p. 7.)
The point is this, that to gain control over physical bodies is an extremely easy matter, but to bring spirits within the bonds of serenity is a most arduous undertaking. This is not the work of everybody. It necessitates a divine and holy potency, the potency of inspiration, the power of the Holy Spirit. For example, His Holiness Christ was capable of leading spirits into that abode of serenity. He was capable of guiding hearts into that haven of rest.
In this century of the "latter times" Baha'o'llah has appeared and so resuscitated spirits that they have manifested powers more than human. Thousands of his followers have given their lives and while under the sword, shedding their blood, they have proclaimed "Ya-Baha-el-Abha!"* Such resuscitation is
*"O thou Glory of the Most Glorious!" A prayer of intense concentration upon God.
impossible except through a heavenly potency, a power supernatural, the divine power of the Holy Spirit. Through a natural and mere human power this is impossible. Therefore the question arises, "How is this resuscitation to be accomplished?"
There are certain means for its attainment by which mankind is regenerated and quickened with a new birth. This is the "second birth" mentioned in the heavenly books. Its accomplishment is through the baptism of the Holy Spirit. The rebirth of the spirit of man is through the science of the love of God. It is through the efficacy of the water of life. This life and quickening is the regeneration of the phenomenal world. After the coming of the spiritual springtime, the falling of the vernal showers, the shining of the Sun of Reality, the blowing of the breezes of perfection, all phenomena become imbued with the life of a new creation and are reformed in the process of a new genesis. Reflect upon the material springtime. When winter comes the trees are leafless, the fields and meadows withered, the flowers die away into dust-heaps. In prairie, mountain and garden no freshness lingers, no beauty is visible, no verdure is seen. Everything is clad in the robe of death. Wherever you look around you will find the expression of death and decay. But when the spring comes the showers descend, the sun floods the meadows and plains with light, you will observe creation clad in a new robe of expression. The showers have made the meadows green and verdant. The warm breezes have caused the trees to put on their garments of leaves. They have blossomed and soon will produce new, fresh and delightful fruits. Everything appears endowed with a newness of life, a new life and spirit are everywhere visible. The spring has resuscitated all phenomena and has adorned the earth with beauty as it willeth.
Even so is the springtime spiritual when it comes. When the holy, divine Manifestations or Prophets appear in the world a cycle of radiance, an age of mercy dawns. Everything is renewed. Minds, hearts and all human forces are reformed, perfections are quickened, sciences, discoveries and investigations are stimulated afresh and everything appertaining to the virtues of the human world is re-vitalized. . . .
(Words of Abdul-Baha: Star of the West; Vol. 4, No. 7, p. 118.)
The most important thing is that which comes through the Spirit—the breath of the Holy Spirit. The soul through the Spirit can realize the Kingdom. The soul can recognize and feel the love of God. Distance cannot prevent the receiving of spiritual bounties. Hills and mountains cannot check that. Why? Because there are no chains and bonds for the Spirit. The sun is very far,—in the highest position,—there is a great distance between the earth and sun, yet remoteness and distance cannot prevent its rays from shining.
(Words of Abdul-Baha: From Kinney-Beede-Thompson Notes; Acca, June 30; 1909.)
Verily the poems of Bishop Kan and John Newton are exalted, but it were possible to abridge them all to this: "O God quicken me with the breaths of the Holy Spirit." For that which contains the fulfillment of all human inspiration, for that which we supplicate in words is the breath of the Holy Spirit. Verily, it changeth the earthly man into a heavenly one, the materialist into a spiritual being, the unenlightened into a reflection of the divine, and the satanic man into a godly person. It maketh the blind to see and quickeneth the dead.
(Words of Abdul-Baha: From Tablet to Y. Dawud, London, 1912.)
The Holy Spirit is the only power which will ultimately unite and harmonize the races and nations of the world. The Cause of God is the only panacea which will heal for all time to come the social, economic and political diseases of mankind. The revelation of Baha'o'llah is the tree which will send its outstretched branches to all the countries and under its cool shade all the religious sects will gather there to fraternize and associate with one another. The world is full of ideas but they are either fleeting or profitless or impractical or limited in their influence or confined within a narrow scope. The beaming shafts of the light of cosmic ideals must pierce through the hearts of men and the power of the Holy Spirit is necessary to carry into execution these noble thoughts of the age. Human power is limited in its influence. It can unite two persons, or two tribes, or two communities, or at the utmost two nations. At the same time it confesses that this unity is temporal and may be abrogated by the whim of either of the high contracting parties.
But the divine power unites nations and peoples and cements them together in the bond of brotherhood and peace for ages and cycles. His Holiness Christ was one person, without any worldly assistance and help, but through the effect of the Holy Spirit he was enabled to unite many nations and religions under the standard of Christianity. Likewise Mohammed unified the wild, savage tribes of Arabs and made them the conquerors of Asia. Consequently there must needs be divine power for the accomplishment of this universal aim. Human power fails in this undertaking.
The words of those souls who are the essences of severance, who are in the utmost sanctity and purity will have an effect upon the hearts of men the result of which will be unity and good-fellowship. Save through this, ideal communication will not be made possible between the children of men. They may achieve a temporal union for few years. Men may so compound the various ingredients as to be promiscuously mixed together. But there must needs be the solvent so that they may become perfectly blended and united. In the human world that solvent is the power of the Holy Spirit which will thoroughly mix and blend the different constituents and elements representing the various nationalities, religions and sects. I hope the believers of God will unfurl the "World Peace Flag" because their aim is altruistic and they are helped by the confirmations of the Holy Spirit. Through the power of God it is possible for one Bahai to guide one whole nation. Such spiritual victories are dependent upon the breaths and bestowals of the Holy Spirit.
(Words of Abdul-Baha: From Diary of Mirza Ahmad Sohrab, July 15, 1914.)
Spiritual education consists in the inculcation of the ideals of divine morality and promotes high thoughts. This spiritual education is made possible through the power of the Holy Spirit. As long as the breaths of the Holy Spirit do not display any influence, spiritual education is not obtained; whereas if a soul is inspired by the Holy Spirit he will be enabled to educate a nation.
Consider the records of bygone philosophers; the utmost that they could do was to educate themselves. The circle of their influence was very limited. All that they could do was to instruct a few pupils. Of such a type was the influence of Plato and Aristotle. These philosophers were only able to train a limited number of people. But those souls who are assisted by the breath of the Holy Spirit can educate a nation. The prophets of God were neither philosophers nor celebrated for their genius. Outwardly, they belong to the common people, but as they were encircled with the all-comprehending power of the Holy Spirit they were thus enabled to impart a general education to all men. For instance, His Holiness Christ and His Holiness Mohammed were not among
the thinkers of the age neither were they counted great geniuses; but through the power of the Holy Spirit they were able to confer universal instruction upon many nations.
They illumined the world of morality. They laid the foundation of a spiritual sovereignty which is everlasting. It is the same with those souls who have entered the tabernacle of the Cause of God. Although not important in appearance, yet everyone is confirmed in stimulating the cause of general moral instruction. Therefore it has become evident that real spiritual universal education cannot be realized save through the breath of the Holy Spirit. Man must not look at his own capabilities, but think of the power of the Holy Spirit.
(Words of Abdul-Baha; From Asiatic Quarterly Review, April, 1913.)
This power is not verbal. It must be actual, demonstrative, dynamic. This power has gone out of the body of Islam. The Islamic World cannot grasp the political principles of modern times and is devoid of spiritual potency. If they desire tremendous progress in as short a time as possible they must obtain spiritual potency, thus reforming and changing all the various branches of the institutional life. The western nations for the last five centuries have steadily been going forward and, with superhuman energy pushing further and further the frontiers of ignorance and illiteracy, they have attained to their present unassailable position. Now if the Islamic people start on this path with the same determination and constancy it will take them at least five centuries before they could reach the up-to-date level of western civilization. This is of course a slow process and, as I told you they must attain to celestial power. Then you will observe their magical advancement.
(Words of Abdul-Baha: From Diary of Mirza Ahmad Sohrab, October 25, 1913.)
The power of the Holy Spirit is here for all.
(Words of Abdul-Baha: Talks Given in Paris, p. 78.)
No philosophy, no system, has ever changed the manners and customs of the people for the better. The morale of the philosophers who are not enlightened by the divine Spirit are inferior. An ignorant man filled with the Holy Spirit, is powerful. He who is educated by the Holy Spirit can in his turn educate others in the same spirit.
The life and morals of a spiritual man are in themselves an education to others. Let your thoughts, words and actions bring life to those around you. Do not think of your own limitations; dream only of the welfare of the Kingdom of Abha. See the influence of Jesus Christ among his apostles, then consider their influence on others. These simple men were helped by the power of the Holy Spirit. So may you receive the divine assistance. Our capabilities are limited, but the help of the Kingdom of Abha is limitless. The earth of itself has no properties of life, but it is fertilized by the sun and the rain. The earth must not consider its own limited power. Likewise may you be given life, may the rain of the divine mercy and the Sun of Truth make your gardens fruitful so that many beautiful flowers exquisite fragrance and hue may blossom there in abundance.
(Words of Abdul-Baha: Star of the West; Vol. 3, No. 2, p. 6.)
The captive of the Holy Spirit is exempt from every captivity.
(Abdul-Baha.)
Verily, thy Lord will assist and inspire thee with the breath of the Holy Spirit and will cause thee to utter the
proofs and principles of thy Lord with great penetration and confidence.
(Words of Abdul-Baha: Excerpt from Tablet, translated by Mirza Ahmad Sohrab, Ramleh, 1913.)
Rest assured in the fact that the breath of the Holy Spirit will aid you,—provided no doubts obtain in your hearts. Know this for a certainty.
(Words of Abdul-Baha: Kinney-Beede-Thompson Notes, July 8, 1909.)
When you breathe forth the breath of the Holy Spirit from your hearts into the world, commerce and politics will take care of themselves in perfect harmony. All arts will become revealed and the knowledge of God will be manifested. It is not your work but that of the Holy Spirit which you breathe forth through the Word. This is a fundamental truth.
(Words of Abdul-Baha: Waite-Harrison Notes; Acca, October 12, 1909.)
The withered and faded are refreshed, the joyless becomes happy, the extinct become enkindled and the lifeless are quickened with the breaths of the Holy Spirit.
(Abdul-Baha.)
Pay not attention to things material but reach after the Spirit. Fix your eyes on the Sun of Truth for his light floods the whole earth. Let the sun give you of his strength then the clouds of prejudice will not hide his light from your eyes, then will the sun be without clouds for you. May we share in the divine bounties of the Kingdom. May the world be for you no obstacle hiding the Sun of Truth from your sight, as the human body of Christ hid his divinity from the people of his day.
May you receive the clear vision of the Holy Spirit so that your hearts may be illumined and see the Sun of Truth shining through all material clouds.
(Words of Abdul-Baha: From Notes of Mrs. Mary Hanford Ford, Paris, October 27, 1911.)
The spiritual food is the principal food, . . . the effect of the spiritual food is eternal. The material food, that is, the food for the body, is simply water and bread, but the food for the intellect is knowledge and the food for the spirit is the significances of the heavenly words and the bounties of the Holy Spirit.
(Words of Abdul-Baha: Kinney-Beede-Thompson Notes, Acca, July 6, 1909.)
The teachings of Baha'o'llah are the breaths of the Holy Spirit which create men anew.
(Abdul-Baha.)
And now you, if you act in accordance with the teachings of Baha'o'llah, may rest assured that you will be aided and confirmed. In all affairs which you undertake, you shall be rendered victorious, and all the inhabitants of the earth cannot withstand you. You are the conquerors, because the power of the Holy Spirit is your assistant. Above and over physical forces, phenomenal forces, the Holy Spirit itself shall aid you.
(Words of Abdul-Baha: From address, Washington, D. C., May 10, 1912.)
The outpouring of the Holy Spirit changes the small acorn into an overshadowing tree and the showers of the heavenly clouds of mercy transform the black soil into a delectable rose-garden.
(Abdul-Baha.)
The body of man is created for this world but his heart is made for the habitation of the Holy Spirit. . . . . When
you are plowing the ground or sowing the seeds or reaping the harvest let all your thoughts and sub-conscious thinking be of God. Your hands and feet will be working but your heart must be attached to the Almighty.
(Words of Abdul-Baha: Diary of Mirza Ahmad Sohrab, May 17, 1914.)
In the work of the Kingdom of God one should not consider capacity or ability; the confirmation of the Spirit will descend, because the weakest souls through the confirmation of the Holy Spirit become the most powerful. Some souls who are outwardly ignorant through this gift become learned men. The weakest souls become the strongest. Many times a woman has surpassed a thousand men, or, rather, through this help can withstand all the people of the world.
His Holiness Moses was apparently a shepherd but through the divine power he overcame Pharaoh and his armies. Likewise the disciples were the weakest souls but through the breath of the Holy Spirit and the assistance of the Kingdom of God they became the strongest ones. The thought which I wish to convey to you is this,—you should not look at your capacity or ability, nay, rather rely upon the confirmation of the Holy Spirit,—do not doubt. (After a long pause) Be confident and sure. It will help you.
(Words of Abdul-Baha: Flowers from the Rose-Garden of Acca; p. 21.)
One must never consider one's own feebleness, it is the strength of the Holy Spirit of love which gives the power to teach.
(Words of Abdul-Baha: Talks Given in Paris; p. 28.)
Upon calling Abdul-Baha's attention to some French warships in the harbor of Alexandria, he said:
"I desire that you may see the divine ships. These ships are the blessed sails who are traversing the sea of divine mercy; their propellers are the powers of spiritual love and their captains are the inspiration of the Holy Spirit. No ship is ever wrecked in this sea; its waves are life-giving. Each one of the friends of God is like unto an ark of salvation. Each ark saves many souls from the storms of troubles. The signs and traces of these sails are never-ending and eternal. The future centuries and cycles are like the sea on the surface of which these arks glide blissfully toward their spiritual destination.
(Words of Abdul-Baha: From Diary of Mirza Ahmad Sohrab, October 26, 1913.)
Let us pray to God that the breath of the Holy Spirit may again give hope and refreshment to the people, awakening in them a desire to do the Will of God.
(Abdul-Baha.)
Once a learned man journeyed to see me to receive my blessing, saying he knew and comprehended the Bahai teachings. When I told him that he could receive the blessings of the Holy Spirit at any time when he put himself in a receptive attitude to accept them he said that he was always in a receptive attitude.
"What would you do," I asked, "if I were to suddenly turn and strike you?" He instantly flared with indignation and strode angrily about the room.
After a little I went over and took his arm, saying, "But you must return good for evil. Whether I honored you or despised you, you should follow the teachings; now you merely read them. Remember the words of Jesus who said, 'The first shall be last, and the last first.'" The man turned, shook my hand and departed, and I have since heard of many kind acts he has done.
(Words of Abdul-Baha: Abdul-Baha in London; p. 112.)
