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WORLD ORDER
JULY, 1946
FROM CHAOS TO ORDER—Horace Holley
HEAVEN AND EARTH HAVE SWORN, Poem—Silvia Margolis
TO S. J. FARMER ON HER BIRTHDAY, Poem—John Greenleaf Whittier
SARAH JANE FARMER—Bahíyyih and Harry Ford
EXPERIENCES IN THE ARMED FORCES—Alvin Blum
WHAT HAPPENED IN TABRÍZ, Editorial—Bertha Hyde Kirkpatrick
THE INTERMENT OF THE BÁB—Moneer Zaine
YOUTH AND THE MODERN WORLD III. MEDITATION AND THE MODERN MIND—G. A. Shook
THE STAR OF THE WEST, Book Review—Elizabeth P. Hackley
WITH OUR READERS
THE BAHÁ’Í MAGAZINE
World Order was founded March 21, 1910 as Bahá’í News, the first organ of the American Bahá’ís. In March, 1911, its title was changed to Star of the West. Beginning November, 1922 the magazine appeared under the name of The Bahá’í Magazine. The issue of April, 1935 carried the present title of World Order, combining The Bahá’í Magazine and World Unity, which had been founded October, 1927. The present number represents Volume XXXVI of the continuous Bahá’í publication.
WORLD ORDER is published monthly in Wilmette, Ill., by the Publishing Committee of the National Spiritual Assembly of the Bahá’ís of the United States and Canada. EDITORS: Eleanor S. Hutchens, William Kenneth Christian, Gertrude K. Henning, Horace Holley, Bertha Hyde Kirkpatrick.
Editorial Office
Mrs. Gertrude K. Henning, Secretary
69 ABBOTTSFORD ROAD. WINNETKA, ILL.
Publication Office
110 LINDEN AVENUE, WILMETTE, ILL.
C. R. Wood, Business Manager
Printed in U.S.A.
JULY, 1946, VOLUME XII, NUMBER 4
SUBSCRIPTIONS: $1.50 per year, for United States, its territories and possessions; for Canada, Cuba, Mexico, Central and South America. Single copies, 15c. Foreign subscriptions, $1.75. Make checks and money orders payable to World Order Magazine, 110 Linden Avenue, Wilmette, Illinois. Entered as second class matter April 1, 1940, at the post office at Wilmette, Ill., under the Act of March 3, 1879. Content copyrighted 1946 by Bahá’í Publishing Committee. Title registered at U. S. Patent Office.
CHANGE OF ADDRESS SHOULD BE REPORTED ONE MONTH IN ADVANCE
WORLD ORDER
The Bahá’í Magazine
VOLUME XII JULY, 1946 NUMBER 4
From Chaos to Order
HORACE HOLLEY
THE world today lies prostrate, engulfed in the ruin of its moral traditions and standards as well as its physical cities and towns. The vital needs and rights of humanity are sacrificed to falsely defined claims of nation, race, class and sect. The spiritual energy required to assert the true claims of mankind cannot be generated by nor applied through institutions developed in previous eras for competitive aims. Political charters of peace, launched in the stormy deep of economic, cultural, racial and sectarian disagreement, document the dawn of hopes which they possess no sovereignty to realize. Society operates on the basis of a promissory note certified by nations pledged to create a world unity while fearful of disunity within their own realms. The confession of unreadiness and incapacity to achieve so overwhelming a task will mark the end of our long years of retreat from reality, our first steps forward on the world mission which destiny has laid upon humanity in this age.
1. THE SOURCE OF ORDER
The source of order in human
affairs is religion. Civil authorities,
laws and statutes, economic
arrangements, educational standards
and philosophies of civilization
alike derive their ultimate
sanction from the truths revealed
by the prophet of God from age
to age. Pure religion as revealed
inspires in men an active and responsible
effort to attain a new
and higher standard of virtue. It
endows the community with a
society-building power, charging
it with that sacred unity of spirit
which genuine religion has always
set forth as the goal of human
evolution. The creation of a
civilization blending and harmonizing
the material and spiritual
possibilities of the era supplies
the individual with a life-purpose
fulfilling his highest capacity.
It likewise evokes from
the community collective powers
which the individual by himself
[Page 98]
can never attain: the development
of justice and the enlargement
of knowledge and understanding.
Whenever and wherever a social community strives to maintain peace within itself, apply to human relations a general standard of justice, and assist the individual members to realize their own inherent talents and gifts, we can recognize the outworking of the spirit of faith. When, on the contrary, a society divides into an increasing number of irreconcilable interests, restlessly casting up mutually hostile political parties, economic classes and denominational sects, we have evidence that the society has abandoned its connection with God. Falling back into the conditions of the animal world, human beings transform their creative powers into forces of destruction.
2. ONE HISTORIC PROCESS
Chaos overtakes society as one term in an inevitable process which raises the history of mankind above incident and chance and makes it the accurate mirror of a providential, a superhuman purpose gradually revealed. The rise of more extended and more humane civilizations in the successive epochs of known history has not resulted from racial causes but reflected the profounder impetus supplied by the divine will conveyed through the prophet as rebirth, unity and guidance. Their faith, not their race, exalted the Jewish people. Faith, not race nor empire, gathered together the Christian community from believers of diverse tribes, nations and classes. Faith, not intellect nor theology, acting through the peoples of Arabia gave them the mission of developing the prototype of the modern nation.
From age to age we discern
the working of the same holy
spirit in different materials and
under different conditions, its
symbol and manifestation the
prophet, its historic evidence
the quickening of the soul, the
enlargement of vision and the
renewal of the society-building
power which accompanies living,
conscious faith. But religion
is identified with a dispensation
that has its beginning and
its end. Faith fulfills a cycle and
is not perpetuated through man-devised
creed, ceremony and institution.
The religious dispensation
is indissolubly linked with
the particular civilization to
which it gave birth. When the
civilization is made an end in
itself, and not a means to achieve
unity and justice, it is the physical
and material form which men
worship in their hearts, no longer
the spirit of truth and the will of
[Page 99]
God. The society which develops
inability to know and obey divine
law is made subject to the
pressures and necessities arising
from its own confusion. No dying
civilization has ever restored
its own heroic age; no dead religion
has ever revived its own
pure, God-given faith.
3. PEACE IS ORGANIC
The prevailing chaos means that there is no peace less than the unity of all peoples in one world order and one world faith. Peace is the ancient assurance of God, the covenant He has renewed through every prophet. That assurance alone can strengthen us and guide us through a time of ruin and agony to the consummation of human destiny in this world.
How clear and powerful is the message which Bahá’u’lláh has offered the soul of modern man: “The vitality of men’s belief in God is dying out in every land; nothing short of His wholesome medicine can ever restore it. The corrosion of ungodliness is eating into the vitals of human society; what else but the Elixir of His potent Revelation can cleanse and revive it?” Again, asserting the moral responsibility of society He declares: “We have a fixed time for you, O peoples. If ye fail, at the appointed hour, to turn towards God, He, verily, will lay violent hold on you, and will cause grievous afflictions to assail you from every direction.” That civilization is to be transformed He has made perfectly evident: “Soon will the present day Order be rolled up, and a new one spread out in its stead.” Bahá’u’lláh furthermore revealed the fact that the future society cannot separate religion and government: “That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful and inspired Physician.”
Through the darkness of materialism
which enveloped the
world, Bahá’u’lláh’s message,
revealed from 1853 to 1892,
penetrated with the light of a
risen sun. Its power has revived
faith, regenerated moral character,
produced the world outlook
and inscribed in the blood
of martyrs the charter of the new
age. His life, His mission and
His teachings constitute the center
of that slowly-evolving unity
which rests upon the ultimate authority
sustaining the world and
man. Through Him the motivation,
the idea and the social form
[Page 100]
of the new era have already been
revealed. “Is not the object of
every Revelation to effect a transformation
in the whole character
of mankind, a transformation
that shall manifest itself, both
inwardly and outwardly, that
shall affect both its inner life
and external conditions?” Bahá’u’lláh
has written.
4. RELIGION IS FULFILLED
The underlying principle of existence is the unity of God. We live in a creation which revolves around an omnipotent will and reflects one harmonious purpose. The variety of its kingdoms represents no duality nor conflict. The creative spirit manifests itself more fully in the ascent of physical kingdoms from mineral to animal; in man the faculty of intelligence becomes a supernatural endowment, marking the beginnings of that higher stage of evolution by which the soul can be guided in eternal realms. The function of religion is to disclose to man the successive stages of his evolution on earth, when, as new qualities and virtues are unfolded, higher types of society evolve to supply the environment for human feeling, thought and will which nature cannot produce. Every civilization represents one stage in an endless progression of consciousness; no stage is final, nor can religion be terminated in any one unique and supreme revelation.
The Bahá’í Faith has this distinctive mission: that its teachings and spirit make humanity conscious of its role in the divine plan, asserting the one harmonious purpose even in our historical experience of incessant conflict, and creating the mental and spiritual capacity for a world civilization.
5. THE STRUGGLE FOR EXISTENCE
Due to the physical isolation of peoples in former times, their psychic as well as social world became self-centered and self-contained. Whatever divine and universal truth had originally been revealed, the urgency of the struggle for existence gradually transformed it into a force for sustaining the communal union. Racial faiths all underwent a devaluation of aims until they could be made to stand as the central citadels of competitive social traditions, to be defended along with physical lives and properties from destruction by any alien and unhallowed foe.
Even after the condition of
territorial isolation had disappeared,
the spiritual or psychic
exclusiveness persisted as a fixed
attitude. We find the attitude fostered
[Page 101]
down to the present day in
the mutual rejection of Jews,
Christians, Muslims and followers
of other ancient religions. At
this stage, religion contributes to
the social community when the
whole community is threatened
but at other times employs its energies
in developing its own professional
institutions. The militarism
of modern Europe had its
first sanction in the wars of the
crusades.
When the consciousness of a people has become firmly tribalized or nationalized, its own internal unity can only be sustained by pressure from outside. The moral basis of unity between citizens is destroyed when there is no basis of unity with other human beings. The whole area of individual and collective experience becomes dominated by the struggle for existence. The spiritual soul narrows down to psychic self-awareness. The community develops, in addition to its civil code and theological formula, quasi-laws, principles and truths claiming the sanction of science, economics or philosophy. Fatally divided individuals endeavor, with greater and greater difficulty, to survive in a divided society. Our modern pantheon contains many gods, to each of which a distinct segment of human life has been assigned. The unity of God the creator and its assurance of an omnipotence directing human affairs has been rejected for a diversity of half-truths and secondary powers regulating the different provinces of human existence.
6. GOD MANIFEST
The prophet manifests God. The prophet asserts the unity of God against the diversity of error and superstition into which men fall when they worship and propitiate symbols of the struggle for existence. The coming of the prophet is divine intervention in human affairs. Through him is released the sole power which can reverse the whole trend of social evolution and free the race from its servitude to the agencies of destruction. He stands between man and God. Man cannot attain to God except through His manifestation.
Bahá’u’lláh explains this mystery:
“The door of the knowledge
of the Ancient Being hath
ever been, and will continue for
ever to be, closed in the face of
men. No man’s understanding
shall ever gain access unto His
holy court. As a token of His
mercy, He hath manifested unto
men the Day-Stars of His divine
guidance, the symbols of His
divine unity, and hath ordained
the knowledge of these sanctified
Beings to be identical with
knowledge of His own Self.
[Page 102]
Whoso hath recognized them
hath recognized God.” “Whoso
turneth away from them, hath
turned away from God.” “Every
one of them is the Way of God
that connecteth this world with
the realms above, and the Standard
of His Truth unto every one
in the kingdom of earth and
heaven.”
In his unique station the prophet serves as the shepherd, the healer and the educator of mankind. His revelation constitutes the means by which the individual can discover his true self and his full possibility, and provides the basis for the only sound program of social progress. From unity in God, all human blessings proceed.
7. THE UNITY OF GOD
But there have been many prophets, differentiated as to name, person, era and teaching. This differentiation has been taken to justify divisions of race, nation and creed. In the Bahá’í conception of the oneness of the prophets, and the progressive nature of divine revelation, the fuller implications of the unity of God have for the first time in history been disclosed. “Beware . . . lest ye be tempted to make any distinction between any of the Manifestations of His Cause,” Bahá’u’lláh has written. “This indeed is the true meaning of Divine Unity.” The inner reality of the prophets is one. Each later prophet has revealed a fuller measure of truth, since the law of the universe is evolution and development, but all revelations are identical in source, in purpose and in spirit. Man’s own refusal to recognize the prophet in a different manifestation has been responsible for the religious strife which creates perturbation in social affairs. This refusal is denial of God and cuts off men’s connection with the source of their own spiritual being.
“The ordinances of God have been sent down from the heaven of His most august Revelation. All must diligently observe them. Man’s supreme distinction, his real advancement, his final victory, have always depended, and will always continue to depend, upon them,” Bahá’u’lláh affirms.
8. A WORLD RELIGION
The outcome of progressive
revelation is world religion.
Each prophet carries forward
whatever elements of prior revelation
are needed in the new era,
but every dispensation is a
unique creation. The coming of
the prophet unites the people of
faith but divides them from the
unbelievers. He exercises his
spiritual power directly upon the
[Page 103]
souls and consciences of men,
unconditioned by the institutions,
authorities and customs of the
past. Bestowing upon his age a
larger measure of truth, his revelation
is new and to fulfill its
purposes effects a complete reorganization
of human relationships
and institutions. The prophet
abrogates the prior dispensation.
A world religion is that which makes the world one spiritual entity, one realm of law and truth. It is religion offered to all peoples on terms of perfect equality before God. It is spiritual truth bringing into harmony every type of human relationship, so that the affairs of the nations can be determined by one universal standard, and the principle of cooperation substituted for the struggle for existence. Every past revelation has promised this outcome and consummation. Bahá’u’lláh has in our age manifested its actual appearance. Through Him the divine power has laid the unassailable foundation for the spiritual and social unity of mankind. Faith in Him opens the door to the forces of justice and peace. “He hath endowed every soul with the capacity to recognize the signs of God.”
HEAVEN AND EARTH HAVE SWORN
SILVIA MARGOLIS
- Like the sorrowful sighing of horns,
- Lo, the slain unceasingly weep;
- Like the mournful moaning of doves,
- Their weeping is solemn and deep;
- Though hid from the land of the living,
- They slumber not, never, nor sleep!
- They are yoked to our greeds and transgressions
- By a new and portentous decree:
- Know ye, heaven and earth have sworn
- War’s dead shall not rest or be free
- Till the living have utterly learned:
- All men are the leaves of One Tree!
To S. J. Farmer on Her Birthday
JOHN GREENLEAF WHITTIER
- What shall we bring to her,
- What shall we sing to her,
- Of our love a token
- Here on her birthday
- What of her worth say
- Written or spoken?
- Perchance while these latter days
- Light up Piscataqua’s
- Sunsets of glory,
- Some bard of Green Acre
- More worthy, may make her
- The theme of his story.
- God’s angel we rank her!
- If vainly we thank her
- For all she has given,
- Her years of right living,
- Of blessing and giving,
- Are counted in heaven.
- Of rough life the smoother,
- Of sorrow the soother,
- Of trouble the calmer,
- For blinded eyes seeing,
- God bless her for being
- Just Sarah J. Farmer!
Green Acre
Eliot, Maine
July 22, 1890.
Sarah Jane Farmer
BAHÍYYIH AND HARRY FORD
TO the people of our day Sarah Jane Farmer may appear as a woman “born out of time”. Our evaluating measures are too inadequate to express an appreciation of her. Today she shines as a candle, but as the mists and clouds which shadow the earth clear away, her life will appear as a brilliant light just as the feeble incandescent lamp which her father invented and with which he lighted his home in 1859, has become the great searchlight and the penetrating ray. She was a pioneer in a new world. Her life served in the cause of a universal religion.
Sarah Farmer was born in Dover, New Hampshire, July 22, 1847. Her parents, Prof. Moses Gerrish Farmer and Hannah Shapleigh Farmer, were of old New England families. The father was a genius in the field of electricity; the mother, a profound lover of humanity. Their lives were ones of service. They consistently turned toward God for guidance and help. When Sarah was two years old, she was suddenly stricken with what was feared would be a fatal illness. In their despair, the parents knelt by her bedside and prayed that if it were the Will of God that her life be spared, they “would train her for a life of usefulness here on earth and as a messenger in His service.” She lived; the parents never forgot their vow. The child grew up in an atmosphere of consecration.
In Salem, Massachusetts, where the family moved when Sarah was three years old, we trace her small footsteps as they lead to places where a flower, a bowl of soup, a kind word were needed. Here she graduated valedictorian of her high school class. A schoolmate describes her, “. . a brilliant conversationalist, always taking the lead and delving into everything, vivacious, the center of the group, having radiance, loved by all but not understood, friendly with everyone, not given to feminine vanities, in leisure time preferring the study of languages to sewing or knitting.” As she matured she became the companion of her inventor father and his assistant in research.
At Newport, Rhode Island,
where they lived later, we find
her entering into the gay life of
the colony, yet when they moved
away the press reports: “Prof.
Farmer and his estimable daughter
are two of the best friends
[Page 106]
which the poor of Newport have
ever known. Her Christian spirit
has illumined many dark homes
where want and distress were pictured
in the faces of the occupants.”
The family’s return to the old homestead in Eliot, Maine, in the early eighteen eighties is marked by a stimulus to community activities. They organized a library association, a chapter of the King’s Daughters, a boys’ Sunday school class, evenings of games and fun for the children and young people. “Rosemary” was founded, and is still functioning in 1946, a lovely home on a hill, dedicated to the care of needy children.
One June day in 1892 Miss Farmer was in Boston: “I was listening to a lecture by W. J. Colville on ‘The Abundant Life’. The day was hot, and through the open window came a noise of traffic which almost drowned the speaker’s voice. The people were so eager for knowledge of themselves that they sat patiently two hours at a time, three times a day. I looked at them and thought of the spot which Whittier loved and had found so restful —Green Acre on the Piscataqua —and I saw them seated in a large tent on the green bank of the beautiful river, the cool breeze from the water fanning their cheeks. I realized how much more receptive the mind and heart would be if the body were in such a cool healthful environment —one’s mind and soul could be refreshed by helpful thoughts, under spreading pines, in green pastures, beside still waters. The details of the work came quickly before my mind . . A series of Conferences on progressive subjects, the sciences, arts, religion, all universal in scope, open to all races and creeds. Later the founding of a school to give more permanent form to the work. . . When we left the audience hall, I had it all—I regard my conception of Green Acre as an instance supporting my father’s claim that invention is inspiration, that it is catching, by the open eye and the listening ear of that which is being given in its fullness to some prepared soul. . . To convert this place and its beautiful surroundings into God’s acre for the living, became instantly a passion with me.”
This dream became a reality
the summer of 1894 but not before
Miss Farmer had been severely
tested. After her mother’s
death she had devoted all of her
time to her father whom she
adored. He had caught the vision
of Green Acre too, and was her
ardent supporter. In the spring
of 1893 they were in Chicago
where Prof. Farmer was helping
[Page 107]
with arrangements for the
World’s Fair. He was also preparing
to sell some of his inventions
that his daughter might
have adequate funds to begin
the Conferences at Eliot. Of a
sudden he was stricken with
pneumonia. Within a week he
had died and Miss Farmer was
alone. Of these days of sorrow
and seeming frustration she used
to quote the words of her friend
Philips Brooks: “Just at the outset
of our work, to try us whether
we are good for our work God’s
Spirit takes us into some solitude,
some experience . . . which
makes us realize for the first time
that our deepest life is alone, is
ours and no other man’s.”
Such a gallant and courageous soul as hers could not remain crushed for long. After a summer in Norway as the guest of Mrs. Ole Bull she returned home to begin her work anew. Now she was more completely convinced than ever that the Green Acre Ideal was an inspiration and, first and foremost, God would be her strength. Never again did she depart from this realization. She had learned that “Seek ye first the Kingdom of God, and his righteousness; and all these things shall be added unto” should be taken literally. In this important year of her life we find another interesting quotation in her diary: “For the first time in the history of the world there is a manifest, almost an immediate possibility of a universal religion.”
The Green Acre Conferences were formally opened and dedicated July 3, 1894. Although Green Acre had to be reached by boat, carriage or bicycle, sometimes as many as a thousand people came for a lecture in the big tent. By 1897 it had become a renowned center for the advancement of all constructive lines of endeavor, a universal platform dedicated to Peace, truly a place of rest and inspiration. The great and the near great came under the spell of “Miss Farmer’s Ideal” and her magnetic personality. They gave freely of their talents. Miss Farmer worked tirelessly. She accepted what each person had to contribute even if it was only “a four leaf clover tucked hesitatingly into her hand by a shy little girl.” She would say: “Do not apologize, you have given all you can and we know it”; or “Never despise any round of the ladder by which anybody may be rising.” She permitted free discussion, but no argument, each must respect the other. She was not always practical. Sometimes she was a dreamer, yet she was a woman full of action, vitality and organizing ability.
A description of her at this
[Page 108]
time shows how well she had met
her tests: “She had a marvelous
inner serenity, great poise, and a
quality of peace that brought
calm to all troubles. Her carriage
was regal, her dark eyes
large and beautiful, her voice
gentle and well modulated. She
wore soft flowing gray gowns,
always carrying, or wearing in
her hair, flowers. No matter how
simple the task anyone was doing
she entered into it. She was outstanding
because she seemed to
have all good qualities; most of
us have a few but she seemed to
have all.”
The strain of Green Acre was tremendous, for she shouldered the responsibility of it all. In the year 1900 Maria P. Wilson, a close friend, took her to Egypt and the Continent for a much needed rest. On the boat crossing the Atlantic, Josephine Locke told her two friends of her plan to visit ‘Abdu’l-Bahá. “Miss Farmer was instantly fired with a desire to know all about Him, the more she heard the more she wished to see Him, and after several days it was decided that she and Miss Wilson would stop at Haifa, and, if permitted, would go to see ‘Abdu’l-Bahá in ‘Akká”. Permission was granted and, March twenty-third, there is written in her diary: “‘Akká! Drive by the shore, heart too full for speech, Holy Family, received by ‘Abbás Effendi, our Lord.”
Miss Farmer became aflame with what she learned in ‘Akká. When she returned to this country, she lectured in many cities on the Bahá’í World Faith. A young woman who heard her in those days writes; “I well remember the profound impression she made upon me—a lasting impression. She was a commanding figure, full of fire and enthusiasm. I cannot recall anyone who was comparable to her in her own beautiful and efficient and whole-souled manner of serving others . . . the mark of distinction was upon her. There was something different . . . perhaps it was because the Holy Spirit was surrounding her always.”
The 1901 Green Acre program had this on its cover, “’Tis Day Break Everywhere”, and then the quotation from ‘Abdu’l-Bahá, “Good Tidings to you, Good Tidings to you! Awake! Awake! for in a short time these Fragrances, which give life to the soul, shall be diffused and the Lights which disperse the darkness shall shine universally.”
‘Abdu’l-Bahá’s letters to her
through the years to follow are
enlightening. We quote brief excerpts;
“O maidservant of God,
thou who hast given up thy life
[Page 109]
to the service of the Kingdom of
God.” (1900)
“Verily opposition will wax fierce upon thee and denial and unbelief will day by day increase . . people will torment thee for thou hast believed in God . . Opposition will surely pass away, the dark clouds in all regions will be dispelled and the lights of the Covenant shall shine forth. At that time your value shall appear among the nations of the world.” (1902)
She was moneyless and in debt. “Be not grieved if the trash of this world is decreased in thy hands.” (1902)
She was ill. “I supplicate to my Lord that He may heal thee from the infirmities which have afflicted thee and weakened thy feeble body.” (1903)
Her home burned. “ . . this news is greatly affecting, yet be not sorrowful . . the birds of the divine gardens have nests on the branches of the Tree of Life.” (1904)
“O thou favored maidservant in the Threshold of the Almighty. Thou art always in my memory and before my eyes. I am aware of thy services in the Kingdom of Abhá, and I day by day seek and beg for more confirmations in thy behalf; and I am assured that thou shalt be enabled to render great services . . .”
The last six years of her life were spent in sanitariums. But she had the happiness of seeing ‘Abdu’l-Bahá once more. When He was in America in 1912, He visited Green Acre. They met there and drove over the country roads together. ‘Abdu’l-Bahá assured her of the complete fulfillment of her Ideal.
In 1916 Miss Farmer was brought back to her Eliot home, rebuilt by friends. There she was happy among her own things, the pictures of her parents, her books. But she had not long to have these joys. The vision she had made a reality was now to be carried forward by others. On November 23 of that same year she passed from this earth. Her burial was in the little family cemetery back of her home, in the quiet of the place she loved so much and to which she had given her all.
Be patient in the time of affliction and trial, endure every difficulty and hardship with a dilated heart, attracted spirit and eloquent tongue in remembrance of the Merciful . . . Soon thy Lord will extenuate thy straightened circumstances even in this world.
—‘ABDU’L-BAHÁ
Experiences in the Armed Forces
ALVIN BLUM
ON Sept. 1, 1942, my outfit sailed from San Francisco, and twenty-three days later I arrived in the harbor of New Meauer on the island of New Caledonia. A few days later, because of adverse war conditions, we moved south to New Zealand, and it was here that I miraculously spent twenty-eight of the thirty-eight months overseas. I say miraculously because my whole division went back to the fighting zone, and just a handful were left.
It was in 1924 that mother and father Dunn came to New Zealand to do pioneer work, and the result of their efforts was a flourishing Bahá’í Community which I contacted through the Public Library. I was the first American Bahá’í to come to New Zealand since Martha Root’s visit in 1939. The friends promptly put me to work, and engagements were made to speak before many organizations and groups. The eyes of New Zealanders were particularly on America for the assistance rendered them during the war, and so at the outset, I was in a favorable position and as a soldier of the American Army many doors were opened for me.
On my several furloughs the Spiritual Assembly of Auckland arranged that I visit other cities in New Zealand. In Wellington, Mrs. Phillis Eames (first Bahá’í of Wellington), assisted me greatly, and several talks were given, one to the Theosophists of Wellington. Another furlough enabled me to conduct a series of lectures in Napier. This was real pioneering as no Bahá’ís are there. The Auckland Assembly arranged for advance publicity before my going there. A slide of the picture of the Temple was flashed on the screen once every evening for a week at one of the local theatres. Miss Valorie Joyce, a member of the youth group in Auckland, assisted me. (She is a nurse and stationed at a hospital nearby.) A fine group of people turned out for these lectures, and follow-up work is to be carried on by the Auckland Assembly. Later I visited a town one hundred miles north of Auckland known as Whangarei and here was ably assisted by Mrs. Parkins, an isolated believer.
It was while ordering a sign
for the Government that I got to
talking to three young men in the
print shop. (They are all Bahá’ís
[Page 111]
today and very active.) These
fellows augmented a youth group
I was conducting and a Bahá’í
youth group was later formed.
During my stay in New Zealand, I noticed a weekly column written in the Auckland paper known as the “Star”. This column was written by the Rev. C. Chandler, and I was attracted by the spiritual quality of his writings and his liberal point of view. I was most fortunate in meeting the Rev. Chandler. We immediately became fast friends, and he invited me to spend a week end at his home in Cambridge, which I did when I received my next furlough. Cambridge is a little town of about five thousand and just a little bit of old England. During my stay there I spoke in his church and his parish house.
In celebration of the Bahá’í Centennial in May, 1944, the Community of Auckland decided to give a dinner and invited the outstanding members of leading organizations and thinkers throughout New Zealand. Close to three hundred people attended, and it was a privilege to be asked to be chairman of this occasion. As leading speakers we had the local Orthodox Jewish Rabbi Astor, Rev. Chas. Chandler, Mr. AuChu (a Chinese lawyer), Mrs. Owens representing the Maoris (the natives of New Zealand), and Mr. Oldfield representing the Quest Club, a liberal, outstanding Christian movement in New Zealand.
It was December 19, 1944, when I left New Zealand. I landed April 2, 1945, on the Island of Leyte, part of the Philippine Archipelago. Knowing that I was going to the Philippines, I contacted American friends who wrote me that there was a group of Bahá’ís in the town of Solano. This is about 250 miles north of Manila on the Island of Luzon. When I arrived on the Island of Leyte, I found this group could not be contacted by mail because of Japanese occupation. This territory was opened later by the American forces in June, 1945.
When I heard that Solano was
cleared, I asked for a three day
pass and, upon receipt of it,
hitch-hiked to Solano. The history
of how this group started is
quite interesting. Mrs. Loulie
Mathews during a trip around
the world left some pamphlets in
the public library in Manila
(which is now completely destroyed).
A Mr. Felix Maddela
of Solano picked up these pamphlets
and immediately wrote to
America for more information
about our beloved Faith.
Through his efforts quite a few
accepted the Faith in Solano,
and over $400.00 worth of books
had been collected in their
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Bahá’í Center which was completely
destroyed by the conflict
that raged in this area. Not only
was the Bahá’í Center destroyed
but all of the homes of the
Bahá’ís as well as the whole city.
The only thing remaining when
they came back from the hills
and rice fields where they lived
for three years, was a sign
“Bahá’í Reading Room, All
Welcome”. Out of a group of
fifty Bahá’ís twenty failed to return
when the conflict subsided.
They were either killed or moved
to other areas. Mr. Maddela’s
hair has turned white and he has
become stone deaf because of the
bombings there.
Messengers were sent to as many Bahá’ís as possible as telephone facilities were a thing of the past. A meeting was held early the next morning out of doors in front of the Maddela hut with eleven of the friends present and five non-Bahá’ís. A short talk was given, and the rest of the four hours at this meeting was spent answering their many questions. These people are sincere and true Bahá’ís, and one felt their noble and spiritual presence in spite of the destruction and poverty around them. They are in desperate need of every material assistance possible, and the American, Australian, and New Zealand Bahá’ís have sent some parcels of food, clothing, and Bahá’í Books to these people.
I made another trip to Solano a month later and this time was able to instruct them on how to form an Assembly and Community according to the Administration. I am the first Bahá’í they had met outside of their own community, and our meeting was a joyous one indeed.
It was on October 14, 1945 that I sailed from Manila to the States after spending thirty-eight months of trials and tribulations mingled with glorious and uplifting experiences which Bahá’ís can experience during such times. If I have in any way been able to assist in spreading Bahá’u’lláh’s Message, I am grateful indeed that I was chosen as an instrument to do so.
When you enter a rose-garden the wealth of color and variety of floral forms spread before you a picture of wonder and beauty. The world of humanity is like a garden and the various races are the flowers which constitute its adornment and decoration.
—‘ABDU’L-BAHÁ
Editorial
What Happened in Tabríz
THIS month marks the ninety-sixth anniversary of the martyrdom of the Báb, God’s chosen Vehicle for the inauguration of the New Age. The execution took place in Tabríz, Persia, at noon, July 9, 1850. During the three years previous to His martyrdom the Báb had been a prisoner in mountain fortresses of Ádhirbáyján. It is related that the proud and unruly people who lived in that mountainous region were gradually subdued by the gentleness of the Báb and became so carried away by their love for Him that their first act every morning was to try to catch a glimpse of His face and seek His blessing on their day’s work.
As we write this, the names of Tabríz and Ádhirbáyján are heard almost daily in news broadcasts as places of tension causing worry to the Security Council of the United Nations. How many, we ask ourselves, who hear these names, know what happened there almost a century ago, when fanatical clergy and rulers, fearful of His influence, thought they could put out God’s light by killing the physical body of the Báb? The Light was not put out, and here and there all over the world are those who know the story of the Báb and are spreading the spiritual teachings of the New Age.
“Relate unto them, O servant, the story of ‘Alí (the Báb), when He came unto them with truth, hearing His glorious and weighty Book, and holding in His hands a testimony and proof from God,” is the bidding of Bahá’u’lláh.
Most of those who read this
are among those who do know
the story of the Báb’s martyrdom:
how after a mock trial He
was condemned to be shot; how
He and the disciple who had
begged to die with Him miraculously
escaped the volley of 750
bullets of the first firing squad;
how the Christian colonel of the
regiment refused to order his
men to fire again; how a second
regiment was called to carry out
the execution; how a furious
gale arose the moment the shots
were fired causing a whirlwind
of dust to obscure the light of
the sun until nightfall; how the
remains of the Báb and His disciple
were rescued from the moat
where they had been thrown by
the guard, were preserved in hiding
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for half a century, transferred
with great pains to Haifa,
Palestine, and finally reverently
laid by ‘Abdu’l-Bahá in the tomb
constructed by Him on Mt. Carmel.
The sacrifice of the Báb has been compared by Shoghi Effendi with that of Christ. “Nowhere,” he states, “except in the Gospels do we find any record relating to the death of any of the religion-founders of the past comparable to the martyrdom suffered by the Prophet of Shíráz.”
The news of the Báb’s martyrdom soon reached the centers of government and culture in Europe where great indignation and pity were aroused. “Many persons from all parts of the world,” ‘Abdu’l-Bahá records, “set out for Persia and began to investigate wholeheartedly the matter.” The Czar of Russia instructed the Russian consul in Tabríz to inquire into the nature of the Bahá’í Movement. Later a Russian poetess published a drama entitled “The Báb” which was played in the Russian theatre and given publicity in Paris and London. French and British writers investigated and recorded the facts of the Báb’s life and death. The Persian chronicler Nabíl faithfully set down the story in detail. So the story of the Báb was told and retold throughout Europe and the Orient. Both purposely and unwittingly the bidding of Bahá’u’lláh has been carried out.
But the spiritual awakening caused by the Báb’s sacrifice and teaching was confined to the Orient. Outwardly it seems strange when the story of the Báb had so moved many in Europe and when Bahá’u’lláh, “Him Whom God will make manifest”, promised by the Báb, did arise and completely fulfill the Báb’s promise of fuller revelation that it was over forty years after the martyrdom of the Báb and two years after the ascension of Bahá’u’lláh before anyone in the Western World embraced the New Faith. It may seem strange, too, that this first Western believer was an American and that it was an American woman who was the means of the first spiritual awakening to the Faith in Europe. From that time the new World Faith has steadily pushed on around the world. There are still many, many who have not heard the story of the Báb, but wherever the Bahá’í Faith goes, believers are carrying out the bidding of Bahá’u’lláh to “relate the story of the Báb when He came to them with truth.”
—B. H. K.
The Interment of the Báb
MONEER ZAINE
SUNDAY morning ‘Abdu’l-Bahá, the Master, drove from ‘Akká to Haifa with His family and a few of the old believers. Along the shore half way between the two cities there is now a small house that the Government has built for the watch of the road; here in the middle of the desert He stopped and had luncheon. Then after an hour and a half He reached Haifa. But few believers knew that nine years ago the remains of His Holiness the Báb had been quietly placed in the Mausoleum on Mount Carmel.
A week before the Feast of Naw-Rúz, the Master had sent to Haifa two of the old believers that they should prepare everything for the coming ceremonies.
Nine years ago a believer from Rangoon (India) sent to Haifa a large case made of marble, beautifully worked with the Greatest Name in relief and gilded three times on each side. It was to hold later the remains of the Báb which had been kept sixty years in safety. Now they were to be buried by the Master ‘Abdu’l-Bahá.
A few weeks before, some twenty men had pulled this heavy marble coffin up the mountain.
‘Abdu’l-Bahá gave the last necessary instructions and it was slowly slid down into the under part of the tomb. This must have been performed with the help of the Kingdom of Abhá, for though the work presented great difficulty and was done by experienced men, every one wondered at the ease with which it was done.
The Shrine under the ground was lighted with but one lamp. ‘Abdu’l-Bahá waited until all was well finished. He threw off His turban; He removed His shoes; He took off His coat, but what followed was so impressive that it is useless for me to attempt to picture it. I will simply state what happened.
Our beloved Master with His hair waving round His beautiful head, His face shining with light, looking inspired, tragic and majestic, rushed down and threw Himself on His knees. He placed the remains of the Báb in the large marble casket and leaning His blessed Head on the border of the coffin, He wept, wept, and all wept with Him.
That night the Master did not sleep.
Youth and the Modern World
III. MEDITATION AND THE MODERN MIND
G. A. SHOOK
MEDITATION, REASON AND INSIGHT
DO YOU remember the psalmist’s description of the man who walks in the right path? It is the poet’s interpretation of the ideal life and it contains some sound advice for all of us. Not only does the righteous man refrain from evil.
- “But his delight is in the law of the Lord:
- and in His law doth he meditate day and night.”
Apparently the old psalmist knew the value of meditation.
Bahá’u’lláh says, “Reflect, O people, upon the mercy of God and upon His favors, then thank Him in mornings and evenings.”
When we have a difficult problem, we not only think about it but we turn it over in our mind. We try to look at it from all sides. We seem to consult some higher power within us, some power that is superior to the intellect, for we often put questions to this inner reality. To illustrate, we say to ourselves, “have I considered all the facts” or “is this the right approach?” That is, we reflect or meditate upon the problem.
Perhaps we are trying to formulate a new concept or clarify an old one, like free-will. We know this requires more than mental concentration. We may begin by thinking in the usual way. That is, we think about all the facts that might have some bearing upon the concept and then we find it advisable to diminish the mental activity so that we can get a more comprehensive view. Experience shows that new ideas usually come to one during moments of mental relaxation.
Again we may be working on a new scientific principle, an invention or a theme. Let us suppose it is a theme. We have before us some ideas, more or less related to the theme, but we do not see the theme as a whole. We begin by concentrating upon these details but sooner or later we must “let go” and reflect upon the “whole.” Usually we return to the “details”. In fact there may be considerable oscillation between the “parts” and the “whole” before the theme takes final shape.
All creative work requires
meditation and mental effort.
We must see the problem as a
whole and while we are striving
to do this, the mind is intuitive,
[Page 117]
rather than analytic and discursive;
or to put it another way,
while we are trying to get a universal
outlook, that is, while we
are meditating, the intuition
functions.
Before we can meditate however, we must study the details involved. The mind must wander a bit to pick up details and then it must analyze and correlate them. We might say, in this case the mind is analytic and discursive, or we might say, while we are considering the details the reason is functioning. Reason and intuition have separate functions but they are not antagonistic. Russell says, “Reason is a harmonizing, controlling force rather than a creative one.”
Perhaps it is not quite correct to say the mind is intuitive and then say it is analytic, but it is done and the meaning is generally clear.
Without attempting fine distinctions, let us say it is the reason that organizes and correlates the details but it is the insight that discovers what is new. Meditation gives the insight an opportunity to function.
After we meditate a while, we may get some light on the concept that has baffled us or a glimpse of the new idea that has eluded us. At first this knowledge may not be articulate, that is, we may not be able to put it into words. Ultimately our intuitive knowledge must become articulate, that is, what we receive in moments of reflection must be put into conceptual terms. When the idea is formed it can be expressed, but let us remember that the expression is something more than a repetition of what is in the mind. The idea takes shape as we articulate. Under such conditions, expression is very closely related to if not indistinguishable from intuition.
So far we have assumed the attitude of the humanist. We have said nothing about a superhuman or divine power, but we must now take a broader view.
THE BAHÁ’Í VIEWPOINT
Up to the advent of the Bahá’í Revelation practically nothing was done to correlate the various types of persons who were interested in meditation. There were mystics who believed in the Divine Spark doctrine and there were individuals who believed there was some higher power external to man which they could reach by meditation. This power was never associated however with the God of prophetic religion or the God of mysticism.
When we turn to the Bahá’í
writings, we find the first comprehensive,
inclusive treatment of
the subject. Although ‘Abdu’l-Bahá
[Page 118]
gives us only a mere outline,
nevertheless the fundamental
ideas are there and there
for our serious study.
“The sign of the intellect,” says ‘Abdu’l-Bahá, “is contemplation, and the sign of contemplation is silence, because it is impossible for man to do two things at once. He cannot both speak and meditate.”
The importance of meditation is clearly revealed in the following:
“You cannot apply the name ‘man’ to any being devoid of the faculty of meditation; without it man is a mere animal, lower than the beasts.”
Man may avoid mental activity and take refuge in the thought that learning is a veil but there is no escape from meditation, unless he wants to be classed with the animals. Meditation is no longer the right or privilege of the few; it is the duty of all.
The scope of reflection is indicated in the following lines.
“Through the faculty of meditation man attains to eternal life; through it he receives the breath of the Holy Spirit—the bestowals of the Spirit are given during reflection and meditation.”
“The spirit of man is itself informed and strengthened during meditation; through it affairs of which man knew nothing are unfolded before his view. Through it he receives divine inspiration and through it he partakes of heavenly food.”
“Meditation is the key for opening the doors of mysteries. In that state man abstracts himself; in that state man withdraws himself from all outside objects; in that subjective condition he is immersed in the ocean of spiritual life and can unfold the secrets of things within themselves” . . . .
“This faculty of meditation frees man from the animal nature, discerns the reality of things, puts him in touch with God.”
So far everything is probably in agreement with our notion of spiritual development but unless we have a rather comprehensive view of meditation, the next paragraph may be a bit of a surprise.
“This faculty brings forth the sciences and arts from the invisible plane. Through the meditative faculty inventions are made possible, colossal undertakings are carried out” . . . .
This helps us to realize that revelation is concerned with every aspect of life and not merely with acts of devotion.
Finally we get some light on this very significant question, what is the difference between the meditation of the scientist or inventor and the seeker for spiritual truth?
[Page 119]
“The meditative faculty is
akin to a mirror; if you put before
it earthly objects, it will reflect
earthly objects. Therefore
if the spirit of man is contemplating
earthly objects he will become
informed of earthly objects.”
“But if you turn the mirror of your spirit heavenwards, the heavenly constellations and the rays of the Sun of Reality will be reflected in your hearts, and the virtues of the Kingdom will be obtained.”
The inventor may not turn to God, he may not even believe in God but we cannot say that the inspiration he receives is merely from his own ego.
PRACTICAL SUGGESTIONS
The question is often asked, is there any special technique one should follow in meditating? Apparently there is no standard technique. Certainly none is stressed in the Bahá’í writings. Sometimes you may feel like sitting motionless and again you may feel like walking. Bahá’u’lláh revealed the Hidden Words while He was walking along the banks of the Tigris. There are no standard forms; the individual is quite free.
There may be advantage in assuming some particular posture during reflection. We should show tolerance in such matters but, and at the same time, we should not lay down rules for others. Necessarily we should avoid everything that looks like superstition.
We should be silent, relaxed and never impatient nor discouraged. Sometimes it is desirable to drop the problem and pick it up again. Experience alone can tell us when this is desirable. If irrelevant ideas intrude, just ignore them. Others have had this experience and it does not indicate you are abnormal.
The thoughts that come to us during reflection are not necessarily valuable; they may be useless or even destructive.
While there may be little mental activity during meditation, it is the direction of the mind, prior to this state, that determines the value of the meditation. The mere act of diminishing mental activity does not of itself yield anything profitable.
There are pseudo scientists who believe that the air is “charged” with wonderful ideas and all you have to do is to tune in. The true scientist does some hard thinking before he relaxes and it is the true scientist and not the pseudo scientist that contributes to society.
Finally, we cannot distinguish
between our personal desires and
guidance. Our motives are never
pure. What we feel to be guidance
[Page 120]
may be guidance but we
must never impose it upon
others.
MEDITATION AND SPIRITUAL DEVELOPMENT
All creative work requires some kind of meditation and it is necessary for our spiritual growth. Piety in itself is not sufficient. Bahá’u’lláh says, “One hour’s reflection is preferable to seventy years of pious worship.”
In our prayer life there must be moments in which we are silent, moments in which the mirror of the soul is turned toward the divine light.
We might begin this kind of meditation by reading some of the inspired passages from the Word. And here we are struck with the sharp contrast between the revelation of Bahá’u’lláh and all those movements that encourage meditation.
He who is familiar with the Faith has access, not to a few drops but “. . . the Ocean Whose waters refresh, by virtue of the Will of God, the souls of men.”
If we are a bit low, we should start with some of the promises, like the following, rather than the laws.
“He that giveth up himself wholly to God, God shall, assuredly, be with him; and he that placeth his complete trust in God, God shall, verily, protect him from whatsoever may harm him, and shield him from the wickedness of every evil plotter.”
“Beware, O people of Bahá, lest the strong ones of the earth rob you of your strength, or they who rule the world fill you with fear. Put your trust in God, and commit your affairs to His keeping. He, verily, will, through the power of truth, render you victorious, and He, verily, is powerful to do what He willeth, and in His grasp are the reins of omnipotent might.”
“I swear by My life! Nothing save that which profiteth them can befall My loved ones. To this testifieth the Pen of God, the Most Powerful, the All-Glorious, the Best Beloved.” “Let not the happenings of the world sadden you. I swear by God! The sea of joy yearneth to attain your presence, for every good thing hath been created for you, and will, according to the needs of the times, be revealed unto you.”
When our confidence is restored, we might turn to some of the laws.
“Love Me, that I may love thee. If thou lovest Me not, My love can in no wise reach thee.”
“Busy not thyself with this world, for with fire We test the gold, and with gold We test Our servants.”
“If adversity befall thee not in
[Page 121]
My path, how canst thou walk in
the ways of them that are content
with My pleasure? If trials afflict
thee not in thy longing to
meet Me, how wilt thou attain the
light in thy love for My beauty?”
“Sorrow not save that thou art far from Us. Rejoice not save that thou art drawing near and returning unto Us.”
“In the garden of thy heart plant naught but the rose of love, and from the nightingale of affection and desire loosen not thy hold. . .”
Some of the laws are very severe but they are for protection and we should ponder over them.
“Take heed lest you offend any soul, or sadden and vilify your fellowmen, be they friend or foe; nay rather let your prayers be offered for them all, and supplicate for every one of them the favors and tender mercies of the Most High. Beware, beware, lest ye cherish revenge in your hearts, though the offender be your deadly enemy.”
Finally we must constantly remind ourselves of God’s care and concern for us, as expressed in the following:
“Thou art My dominion and My dominion perisheth not, wherefore fearest thou thy perishing? Thou art My light and My light shall never be extinguished, why dost thou dread extinction? Thou art My glory and My glory fadeth not; thou art My robe and My robe shall never be outworn. . . .”
This is the third of five articles in a series, “Youth and the Modern World”.
Say: This is the Day when every ear must needs be attentive to His voice. Hearken ye to the Call of this wronged One, and magnify ye the name of the one true God, and adorn yourselves with the ornament of His remembrance, and illumine your hearts with the light of His love. This is the key that unlocketh the hearts of men, the burnish that shall cleanse the souls of all beings. He that is careless of what hath poured out from the finger of the Will of God liveth in manifest error. Amity and rectitude of conduct, rather than dissension and mischief, are the marks of true faith.
—BAHÁ’U’LLÁH
THE STAR OF THE WEST
Book Review
ELIZABETH P. HACKLEY
PERHAPS those Bahá’ís who have only recently been affiliated with the Faith do not realize that the present Bahá’í magazine has been published under different names for thirty five years. It had its beginning in 1910 in a modest pamphlet form which during the first year was called Bahá’í News. The second year it was enlarged in size and scope, and ‘Abdu’l-Bahá acclaimed it as the “Star of the West”, whereupon the title was changed. For fourteen years The Star of the West was the only Bahá’í periodical, and these magazines when bound in book form constitute in themselves a Bahá’í library. No one can realize the spiritual riches which can be mined from these volumes until he delves deeply into their contents. If any Bahá’í would like a vacation from the present world and its problems, let him buy a set of these old volumes and go away to some quiet spot where he can read and study them. He will feel he has been on a journey to the land of the spirit. These magazines contain all kinds of inspiring material: the wonderful tablets of Bahá’u’lláh and ‘Abdu’l-Bahá, the beautiful experiences of those Bahá’ís who made the pilgrimage to ‘Akká and Haifa in the early days, the epic journey of ‘Abdu’l-Bahá through Europe and America, and the great addresses He delivered on this journey. These are only a few of the attractive features which these old magazines contain.
Perhaps it will be helpful to the new Bahá’ís to give in more detail what the different volumes contain. As one might expect from the name, the first volume furnished news of the Bahá’í communities, reports of the annual Bahá’í convention, and some letters from traveling Bahá’í teachers. Some of the tablets of Bahá’u’lláh and ‘Abdu’l-Bahá were also included in this volume.
Volume II, which bears the new name, Star of the West, carries the same features as the preceding volume but is more universal in scope. The outstanding contribution to volume II, is the accounts of ‘Abdu’l-Bahá’s first visits to England, France, and Switzerland in 1911. We can never forget the picture of ‘Abdu’l-Bahá in Paris given us by Mary Hanford Ford, or the exquisite word portrait of ‘Abdu’l-Bahá in Switzerland by Juliet Thompson.
Volume III gives the thrilling story of ‘Abdu’l-Bahá’s sojourn in America, and so for all American Bahá’ís it is especially precious. We see the Master as His ship docks in New York harbor; we are told of the weeks He spent in New York, then in Washington, and in Cleveland. Later He moved across the continent to Chicago, and then on to the Pacific coast. In each city we are given glimpses of Him and stories about Him, and His addresses are printed in full. Everywhere He went, there were photographs taken of Him which are included in the magazine.
A survey of the early volumes of the Bahá’í magazine.
The Star of the West, Vol. I to Vol. XXV, Bahá’í Publishing Committee, 1910-1935.
Such a record is priceless in value. The American addresses of ‘Abdu’l-Bahá are printed in the books entitled, Promulgation of Universal Peace, but no where else can one get the personal story behind the addresses.
After ‘Abdu’l-Bahá left America, He made a second trip to England and to other countries of Europe. The fascinating experiences He had in these countries, the addresses He delivered are all contained in volume IV of the “Star of the West”. The visit of ‘Abdu’l-Bahá to Germany will be of especial interest to Bahá’ís today. Volume IV also contributes some of the most valuable material we have on the spiritual meaning and importance of the Fast which Bahá’ís keep every year.
Volumes V and VI contain nothing of unusual interest, though there are some of the beautiful tablets of ‘Abdu’l-Bahá, and some of His great American addresses published there. We find interesting material on the Bahá’í House of Worship in these volumes. In fact the subject of the Mashriqu’l-Adhkár runs like a refrain through all the magazines from first to last. It reached its climax in the September 1944 issue of World Order where the dedicatory program was published. The last issue of volume IV, of the Star of the West is devoted to an account of the Mashriqu’l-Adhkár in ‘Ishqábád, Russia. The story of its founder, the Great Afnán, is also included, and is most inspiring.
When we come to volumes VII and VIII we find such a storehouse of spiritual wealth, that it is impossible to describe it adequately. One of the most outstanding features in these volumes is the compilation on the Divine Art of Living compiled at that time by Mrs. Mary M. Rabb and Mr. Albert R Vail. This early compilation was longer, more complete, but less authentic in the material used than the more recent Art of Living compilation by Mabel Hyde Paine which appeared in World Order magazine a couple of years ago, and is now published in book form. The early compilation was so popular that it was also published, but that book is now out of print, so the only place where one can read it is in the bound volumes VII and VIII of The Star of the West. These volumes carry many other soul-stirring messages from ‘Abdu’l-Bahá which no Bahá’í can afford to miss. In Volume VII, ‘Abdu’l-Bahá answers some very interesting questions on politics, economics, problems of capital and labor, and America’s responsibility and destiny. Other features in this volume are: some lectures on Bible prophecy by the great Persian scholar, Mirzá ‘Abu’l-Faḍl; a very beautiful short compilation on teaching the cause; a few of ‘Abdu’l-Bahá’s profound addresses (one on “the Mystery of Sacrifice”, another on “Survival and Salvation”); and an excellent compilation of the economic teachings.
Volume VIII, is largely devoted to
the “Art of Living Series” but there
are other interesting things to be
found there. An event of great historical
importance, the centennial
celebration of the birth of Bahá’u’lláh,
is recorded in this volume. A
very valuable compilation about
Bahá’u’lláh was also published in the
magazine in connection with the Centennial.
From it we gain most of our
knowledge of Bahá’u’lláh’s life. Two
other compilations in this volume deserve
special mention; one on the
Center of the Covenant, and the
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other on the Station of ‘Abdu’l-Bahá.
The latter is long and comprehensive
in scope.
After ‘Abdu’l-Bahá’s journey through America and Europe, He returned to Haifa and for several months thereafter He gave almost daily talks to the assembled pilgrims concerning His experiences in America and on many other topics. Some of these talks are found in volume IX of The Star of the West. One feature of special interest is a short compilation of the words of ‘Abdu’l-Bahá on infants before and after birth, and the Bahá’í procedure for christening. The diary of Major Tudor-Pole, an English Bahá’í stationed in Palestine during the first world war, is found in this volume. A very important contribution to volume IX is the valuable compilation on “Bahá’í Methods of Education” by Pauline Hannen. It also includes a compilation of stories for children and prayers for their use. Anyone interested in education will want to own this compilation.
The collection of ‘Abdu’l-Bahá’s Tablets on teaching revealed for the United States and Canada, and called the “Divine Plan”, was first published in Vol. X, of the “Star of the West”. More recently this group of tablets was published in pamphlet form under the title, “America’s Spiritual Mission”. One reference in Volume X which will be of special interest to everyone today is the statement of ‘Abdu’l-Bahá about the young men who die in battle. What He says about their spiritual condition in the next world will bring great comfort to those who have lost loved ones in this war.
In the spring of 1920, the 12th Annual Bahá’í Convention selected the Louis Bourgeois design for the House of Worship in Wilmette. This historic decision was recorded in volume XI of the Star of the West. In the same spring (1920) the distinguished Persian teacher, Jináb-i-Faḍl-Mázindarán, came to America at the request of ‘Abdu’l-Bahá. He remained in this country for several months, lecturing in many cities of the United States and Canada. A number of his lectures were printed in volume XI and XII of the magazine. They proved to be of great help and illumination to the American Bahá’í Community. In volume XI there is a most interesting account of Martha Root’s first teaching trip to South America. Since this was the first impoxtant effort to teach the Bahá’í Faith in South America it is of great historical value. There are many other inspiring features in Volume XI, including ‘Abdu’l-Bahá’s great tablets to the Hague Peace Committee, the story of the final burial of the Báb on Mt. Carmel, and the account of a pilgrimage to Haifa by Mabel Hyde Paine.
The last part of volume XII is devoted
to the record of one of the saddest
events in Bahá’í history, the
passing of ‘Abdu’l-Bahá. Many letters
from friends in Haifa give accounts
of His last days and hours on
earth. These are very precious and
are valuable source material for the
Bahá’í historian of the future. Two
beautiful and inspiring diaries are
found in volume XII. One of them,
called “Pen Pictures of ‘Abdu-l-Bahá
in America” by Juliet Thompson, has
been known and loved by Bahá’ís for
many years. Miiss Thompson is as
great an artist with her pen as with
her brush, so she has given the
Bahá’ís of the future two masterpieces:
one, the painted portrait of
‘Abdu-l-Bahá, and the other, the
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great living panorama of the Master’s
life in America which is found
in her diary. The other diary published
in this volume is “A Week in
‘Abdu’l-Bahá’s Home” by Genevieve
L. Coy. This account of a pilgrimage
to Haifa is very helpful to Bahá’ís
who have never had the privilege of
making that journey, for it gives
many details of the life in Haifa
which help one to visualize the scenes
in the home of ‘Abdu’l-Bahá and at
the Shrines. Both Miss Coy and Miss
Thompson have the ability to draw
us very near to ‘Abdu’l-Bahá for they
saw both His spiritual perfection and
His human tenderness. Their gift for
sharing the cup of spiritual inspiration
is unusual and every Bahá’í will
long to partake of it.
In 1921 ‘Abdu’l-Bahá wrote a tablet to Dr. Auguste Henri Forel, the distinguished Swiss scientist, in which He gave proofs of the existence of God and the spiritual reality of man. This profound philosophical document appears in both volumes XIII and XIV of the Star of the West. Those of the friends who are especially interested in the philosophical teachings will find this tablet very stimulating. In volume XIII is given an account of the knighting of ‘Abdu’l-Bahá by the British government, an event of great historical interest. Another beautiful contribution to this volume is the record of some interviews with ‘Abdu’l-Bahá by Anna Kunz which include answers to questions on science and religion. A very precious group of stories told by ‘Abdu’l-Bahá is included in volume XIII. They are parables about Ios, the shepherd boy, and their deep spiritual significance makes them valuable. Some of the first articles contributed to the magazine by Horace Holley are published in volumes XIII and XIV. They show the same originality, spiritual insight and thought-provoking qualities which characterize all of Mr. Holley’s literary work.
The early letters of Shoghi Effendi were first published in volumes XIII and XIV. This volume XIV is unusual in its richness of content. It starts off with a valuable compilation called “Studies in Immortality”, in two parts: the first, on the relation of mind, soul and spirit; the second, on the teachings about life after death. This is one of the best compilations on this subject. Stanwood Cobb contribued a number of excellent articles to this volume, including one on “Bahá’í Education”, and another on “Life after Death”. His article entitled “Through Pride Man Falleth” is of special help to us in wartime. In 1924 Jináb-i-Faḍl-Mázindarán made a second teaching trip to America. During the months he spent in this country he contributed many articles to the Star of the West. He wrote a series of historical articles, including one on “Arabian Civilization”; and others on the life of the Báb, the life of Bahá’u’lláh, and the lives of early Bahá’í saints. Because Jináb-i-Faḍl has a profound knowledge of Bahá’í history, his articles on these subjects are especially valuable. An interesting compilation on spiritual communication and divine inspiration is to be found in volume XIV. Another feature in this volume is a group of ‘Abdu’l-Bahá’s tablets on the teachings for the prevention of war. Louis Gregory wrote a number of helpful articles which appeared in the magazine at this time. And no one Will want to miss a story of great human interest, by Fred Mortensen, entitled, “When a Soul Meets the Master.”
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With volume XV, the name of the
magazine was changed from Star of
the West to “Bahá’í Magazine”. At
the same time there seems to be a
change in the character of the magazine;
in fact, it is apparent in volume
XIV. It was inevitable that this
change should take place after the
passing of ‘Abdu’l-Bahá since His
words had been the most important
contribution to its pages. Without
‘Abdu’l-Bahá the believers, themselves,
were forced to be the chief
contributors to the “Bahá’í Magazine”.
Many interesting, inspiring,
and scholarly articles are to be
found in the next ten volumes. Unfortunately
only a few of these can
be mentioned here: a series of atticles
on ‘Abdu’l-Bahá in America by
Dr. Zia Bagdadi in volume XIX; the
“Coming of the Glory”, later published
as a book, by Florence Pinchon
in volume XVIII and XIX; a
series of articles on health and healing
by Dr. Walter B. Guy in volume
XIX; Keith Ransom-Kehler’s series
of articles on “Basis of Bahá’í Belief”
in volume XX; Alfred Lunt’s
outstanding discussion of the economic
teachings called “The Supreme
Affliction”, in volume XXIII;
and Martha Root’s series of articles
about her journey through Persia in
volume XXI.
In these early magazines one can trace the spiritual history of the Cause in America. Although many of the tablets of Bahá’u’lláh and ‘Abdu’l-Bahá, and most of the Master’s talks are printed in other volumes, there is so much material to be found in the magazine which is not available in any other book, that no Bahá’í Community can afford to be without these bound copies of the Star of the West.
This is one in a series of articles on Bahá’í books.
What we witness at the present time, during “this gravest crisis in the history of civilization”, recalling such times in which “religions have perished and are born”, is the adolescent stage in the slow and painful evolution of humanity, preparatory to the attainment of the stage of manhood, the stage of maturity, the promise of which is embedded in the teachings, and enshrined in the prophecies, of Bahá’u’lláh. The tumult of this age of transition is characteristic of the impetuosity and irrational instincts of youth, its follies, its prodigality, its pride, its self-assurance, its rebelliousness, and contempt of discipline.
Just as the organic evolution of mankind has been slow and gradual, and involved successively the unification of the family, the tribe, the city-state, and the nation, so has the light vouchsafed by the Revelation of God, at various stages in the evolution of religion, and reflected in the successive Dispensations of the past, been slow and progressive. Indeed the measure of Divine Revelation, in every age, has been adapted to, and commensurate with, the degree of social progress achieved in that age by a constantly-evolving humanity.
—SHOGHI EFFENDI
WITH OUR READERS
IN OUR leading article this month under the title “From Chaos to Order” Horace Holley sets out plainly the path the world must, Bahá’ís believe, eventually follow in its search for lasting peace. Our regular readers know Mr. Holley as secretary of the Bahá’í National Spiritual Assembly, as one of the members of the editorial board of World Order magazine, and as a frequent speaker for the Bahá’í Faith.
The story of how Sarah Jane Farmer’s interest in world affairs led to her establishment of Green Acre and of how Green Acre became the home of the first Bahá’í School in America is the result of careful research by Bahíyyih Randall Ford and her husband, Harry Ford. Mrs. Ford’s father was William Harry Randall, one of our early Bahá’ís who greatly aided in promoting Green Acre Bahá’í School in its early days and Mrs. Ford herself has been closely associated with the school. Mr. and Mrs. Ford live in Little Falls, N. Y., where Mr. Ford is superintendent of schools.
On the occasion of Miss Farmer’s birthday John Greenleaf Whittier, America’s “Quaker poet”, was inspired to write the ballad accompanying this article. Mrs. Ford writes that Whittier was at Green Acre before it became a center for the Conferences, when it was just a summer hotel. He was a close friend of the Farmer family.
Alvin Blum’s “Experiences in the Armed Forces” gives us an introduction to himself as well as the opportunities army life gave him for Bahá’í service. He was recently released from service and is now with his wife in Little Rock, Arkansas. This is Mr. Blum’s first contribution to World Order, though we have quoted from his letters once or twice in this department.
The editorial by Bertha Hyde Kirkpatrick concerning the Báb’s martyrdom is based for the most part on statements of Shoghi Effendi in God Passes By and in his introduction to the Dawn-Breakers.
Accompanying Moneer Zaine’s eye-witness account of the final interment of the Báb’s remains by ‘Abdu’l-Bahá was this brief note: “This account of the burial of the Báb was sent to me by request of ‘Abdu’l-Bahá during my stay in Stuttgart, Germany.” The note was signed by Alma Knobloch who went to Germany as a pioneer in 1907 and remained there several years teaching the Bahá’í Faith.
The preservation of the Báb’s remains
during fifty-nine years when
Bahá’ís were mercilessly persecuted
and robbed of precious literature
and relics seems almost miraculous.
Shoghi Effendi gives a full chapter
in God Passes By to a detailed account
of how it was through the instructions
of Bahá’u’lláh and the
obedience of the Bahá’ís thus instructed
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that the body was preserved.
Later ‘Abdu’l-Bahá gave instructions
for having the remains carried to
Haifa.
“Meditation and the Modern Mind”, the third number in Glenn Shook’s series, “Youth and the Modern World”, will he followed by “Elements of a World Commonwealth” and “A Divine Administrative Order” in the August and September issues successively. Professor Shook’s home is in Norton, Massachusetts, where he is head of the department of physical science in Wheaton College. Professor Shook has previously contributed many articles to World Order which have shown how the Bahá’í teachings throw light on modern thought and progress. For several summers he has given courses at Green Acre Bahá’í Sschool and several years ago he taught at Louhelen Bahá’í School.
Elizabeth Hackley’s contribution about the Star of the West is another in our Bahá’í Literature series which has been running for a year or more. Her review of some of the contents of this magazine makes us realize not only their historical importance, but their value in recreating the spirit of the early days of the Faith in America. Miss Hackley is a contributor of both articles and poems to this magazine. Her poem “Naw-Rúz” appeared in the March, 1945, issue, and in the February number of the same year was another article for this Bahá’í Literature series entitled “Introduction to the Bahá’í Faith”. Miss Hackley’s home is in Urbana, Illinois.
—THE EDITORS
Bahá’í Literature
Gleanings from the Writings of Bahá’u’lláh, selected and translated by Shoghi Effendi. The Bahá’í teachings on the nature of religion, the soul, the basis of civilization and the oneness of mankind. Bound in fabrikoid. 360 pages. $2.00.
The Kitáb-i-Íqán, translated by Shoghi Effendi. This work (The Book of Certitude) unifies and coordinates the revealed Religions of the past, demonstrating their oneness in fulfillment of the purposes of Revelation. Bound in cloth. 262 pages. $2.50.
Prayers and Meditations by Bahá’u’lláh, selected and translated by Shoghi Effendi. The supreme expression of devotion to God; a spiritual flame which enkindles the heart and illumines the mind. 348 pages. Bound in fabrikoid. $2.00.
Bahá’í Prayers, a selection of Prayers revealed by Bahá’u’lláh, the Báb and ‘Abdu’l-Bahá, each Prayer translated by Shoghi Effendi. 72 pages. Bound in fabrikoid, $0.75. Paper cover, $0.35.
Some Answered Questions. ‘Abdu’l-Baha’s explanation of questions concerning the relation of man to God, the nature of the Manifestation, human capacities, fulfillment of prophecy, etc. Bound in cloth. 350 pages. $1.50.
The Promulgation of Universal Peace. In this collection of His American talks, ‘Abdu’l-Bahá laid the basis for a firm understanding of the attitudes, principles and spiritual laws which enter into the establishment of true Peace. 492 pages. Bound in cloth. $2.50.
The World Order of Bahá’u’lláh, by Shoghi Effendi. On the nature of the new social pattern revealed by Bahá’u’lláh for the attainment of divine justice in civilization. Bound 1n fabrikoid. 234 pages. $1.50.
God Passes By, by Shoghi Effendi. The authoritative documented historical survey of the Bahá’í Faith through the four periods of its first century: The Ministry of the Báb, the Ministry of Bahá’u’lláh, the Ministry of ‘Abdu’l-Bahá, and the Inception of the Formative Age (1921-1944). In these pages the world’s supreme spiritual drama unfolds. xxiii plus 412 pages; Bound in fabrikoid. $2.50.
BAHÁ’Í PUBLISHING COMMITTEE
110 Linden Avenue, Wilmette, Illinois
Words of Bahá’u’lláh
Inscribed Over the Nine Entrances of the House of Worship, Wilmette, Illinois
- 1. The earth is but one country; and mankind its citizens.
- 2. The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me.
- 3. My love is My stronghold; he that entereth therein is safe and secure.
- 4. Breathe not the sins of others so long as thou art thyself a sinner.
- 5. Thy heart is My home; sanctify it for My descent.
- 6. I have made death a messenger of joy to thee; wherefore dost thou grieve?
- 7. Make mention of Me on My earth that in My heaven I may remember thee.
- 8. O rich ones on earth! The poor in your midst are My trust; guard ye My trust.
- 9. The source of all learning is the knowledge of God, exalted be His glory.
