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W®EED
OREDER
JULY, 1947
THE BAHA1
One Moral Order or Anarchy U. A. Shook
MAGAZINE A World Educator
Louise A. Gruger
‘Abdu’l-Bahá in Budapest
Ruslc-m Vulnlwr)
A New late of Men, Editorial
(h-rlrudr k. Hrnning
Táhirih
lfmflriru Ashton
The Song of Táhirih, Poem
Nancy Douglas B(nulilch
The Advent of Divine Justice
Book Review (.Ihurloua' \l. Liufuol
The :‘I’lature Man Baluigi Words for Mmfitution
With Our Readers
Worldr 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 XXXVIII of the continuous Bahá’í publication.
WORLD ORDER is published monthly in Wilmette, 111., 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.
Publication Office 110 LINDEN AVENUE, WILMETTE, ILL.
C. R. Wood, Business Manager Printed ih U.S.A.
Editorial Office Mrs. Gertrude K. Henning, Secretary 69 ABBOTSFORD ROAD, WINNETKA, ILL.
JULY 1947, VOLUME XIII, NUMBER 4
SUBSCRIPTIONS: $2.00 per year, for United States, its territories and possessions; for Canada, Cuba, Mexico, Central and South America. Single copies, 20c. Foreign.subscriptions, $2.25. Make phecks 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, 111., under the Act of March 3, 1879. Content copyrighted 1947 by Bahá’í Publishing Committee. Title registered at U. 5. Patent Office.
CHANGE OF ADDRESS SHOULD BE REPORTED ONE MONTH IN ADVANCE
‘Aer’L-BAui
Interpreter of the Bahá’í Sacred Writings and Exemplar of the spiritual life established for the new World Era. He created the necessary link between the Revelation of Bahá’u’lláh and the World Community in which is being evolved the pattern of the future
souiety.
WORLD ORDER
T HROUGH faith in Bahá’u’lláh, the mediator of God for our time, his followers have faith in a supranational worki commonwealth; a world parliament representing all the peoples of the world, a world tribunal with sufficient powar to maintain peace, equitable distribution of the resources of the world, a world language, one currency, 3 world citizenship, and one common faith in one common God. This is the vision of a Prophet of God and His people, and as their number increases, the vision approaches reality. The; human mind, with its doubts and hesitatibn, lacks faith in himself and his fellows, and is deprived of those creative powers essential for the remaking
’of the world. Faith, today, without a
world plan is of little more avail than a plan without faith.‘ We need both: a World Faith and a World Plan.
Excerpt from This Earth One Country By EMERxc SALA
WOBLD 011111311
The Bahá’í Magazine JULY, 1947
VOLUME XIII
NUMBER 4
One Moral Order or Anarchy
G. A. SHOOK
N ONE of the critical moments of the F ederal Convention, 1787, the venerable Benjamin Franklin interposed with a motion that prayers, imploring the assistance of Heaven, be held in the assembly every morning. There is a tradition that Hamil ‘ ton opposed the motion on the
ground that the convention was in no need of “Foreign Aid.”
There may be no grounds for this story but there is one story that has the sanction of history, namely, that the delegates went to the convention just to amend the articles of Confederation, nothing more. But before they left they had created a new government.
With respect to world problems, we are in a similar condition today. We would [like to revise the old civilization but we may have to build a new one.
THE NATURAL RIGHTS THEORY AND ITs LIMITATIONS
ies on the origin of the state, but the natural law, or natural rights theory of the 17th century seems to be the most popular today. Historically the most effective source is, of course, revelation. We can dismiss the “force” or “might” theory here, but we will discuss the other two.
All the movements today which try to create a moral order, a world community, or world government, fall back upon the rights of man, or natural rights. All the institutions of the past which stood for freedom, equality and liberty, rested their claims upon natural rights. Consider, for example, the F rench Revolution, the American Revolution and the Declaration of Independence.
We may accept these rights as fundamental axioms of political science but in view of historical facts, We should be certain that they have a firm foundation.
There are of course, many
There are at least three theor- sources for these assumptions but 111
112
two or three names stand out in history, such as Hobbes, Locke and Rousseau. They used the social contract or contract theory to explain the origin of society ' and the state.
Hobbes, the founder of modern political theory, imagines the state started about as follows. In the original state of nature all men are equal but they are also selfish. The system is pre-social and pre-political. Conflict is inevitable, so they need a common. power to establish order. Every member, therefore, gives up to the chosen head the right to govern himself, on condition that every other member does the same.
Locke’s state of nature is prepolitical but not pre-social. He is less materialistic and he assumes that if men are left to themselves, they will be rational and try to live in some kind of harmony. But, there must be laws, a common judge to interpret the laws and some power to carry them out. Out of this condition arises the state. Each agrees to give up certain rights to the community. They enter into a social contract whereby each yields to the whole, certain rights. Locke infers that men are naturally equal.
Rousseau need not concern us here although he exerted considerable influence and was the most
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popular.
The contract theory has no sanction in history; nevertheless, Locke was a great philosopher and his influence upon American and English culture cannot be overestimated. He did much for religious tolerance and‘ certainly the germ of human equality was in his theory, but it is one thing to maintain, that it is logical to believe that all men are equal, and quite another to carry this out. The problem of race prejudice is involved here and Locke tells us nothing about eliminating race or class prejudice, nor did any 17th century philosopher. Moreover the problem was far simpler in Locke’s day.
Like all man-made theories, this theory of equality and natural rights worked because it served certain groups in crises. Consider, for example, the Revolution of 1688 and the American Revolution. Locke was the intellectual inspiration of the American Revolution, and We certainly see his influence in the Constitution.
Man-made theories are neces sarily limited. History shows this
plainly enough. Let us see how the doctrine of equal rights really worked. In
the Declaration of Independence we read, “We hold these truths
to be self-evident . . .” And then
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ONE MORAL ORDER
it mentions some of the rights, like life, liberty . . . These come to us directly from Locke and Rousseau but how universal are these ideals? When the constitution was framed, slavery was a recognized institution and certainly the framers were not ready to abolish it. But some, on moral grounds, did not want it recognized in the constitution, so the term “slave” was not used. In Article I, Section 9, on the importation of slaves we read, “The migration or importation of such persons as any state now existing shall think proper to admit shall not be prohibited by the congress . . .”
Now it is interesting to observe here, that the Bahá’í Faith lays special emphasis upon this problem of discrimination. The oneness of mankind is stressed over and over again. It is very plain in all the teachings, everyone understands it, and all adhere to it. In all their social relations, Bahá’ís uphold this goal. Moreover, the Bahá’í plan for a new moral order starts with the assumption that man unaided by some superrational, supernatural power cannot extricate himself from a major catastrophe, such as we witness today. It assumes man is limited. A philosopher may maintain that all men are equal and all have equal rights,
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but people may do nothing about it. Nevertheless Locke and some of his contemporaries made real contributions to society and we can appreciate them only if we realize their limitations and the significance of their time. Let us consider three points.
ARE WE LIVING IN THE ‘ EIGHTEENTH CENTURY?
I. Locke represented a definite period in political history and scientific development.
We cannot put ourselves hack into the 17th or 18th century. We cannot experience what they experienced. Society was expanding and it had to find some sanction for its laws outside the church. It turned to natural laws. The way of science was apparently the only way to a new order. We must remember this was the beginning of the so-called age of reason and that Locke was a forerunner of this age, and moreover he was a personal friend of Newton. Little wonder, that these intellectual refugees of the 17th century looked upon science as a door of hope. After all, they were strong advocates of tolerance, and although the state of nature and the contract theory were fictitious, still they did not start a war.
Newton’s mechanism was highly successful in explaining
114 WORLD ORDER
the physical universe and, therefore, it seemed plausible to apply it to economic and social problems. The philosophers did, and what was the result?
Man was reduced to just a few material particles subject only to mechanical causes, devoid of moral responsibility. The state was reduced to a lifeless machine incapable of development. This result should have been anticipated for after all science is neither good, bad, just, or unjust.
There was opposition to natural law even in the 18th century, but society was still expanding. The new empire in the West, the industrial revolution, and the rise of science completely occupied men’s minds. They Were too busy to think about fundamentals. ‘
II. Remember also that the 17th century had not completely abandoned the idea of a superrational force in society. That is, they did not discard, completely, the idea that revelation might be a source of moral values.
Locke is impelled to write, “He that shall collect all the moral rules of the philosophers and compare them with those contained in the New Testament, will find them to come short of the morality delivered by our Savior.” In the 17th century God
was back of natural law. Two centuries later the intelligentsia ruled out the concept of God as superfluous; the classical mechanics was deemed sufficient.
III. By the end of the last century, however, science had discovered that it could not solve all the vital problems of the physical world much less those of the political and social world. Jeans reminds us that the classical mechanics has failed to give us a complete description of nature. Today, in this 20th century, a few at least, of our outstanding thinkers like Jeans and Eddington, realize that the world of value, the world of music, art, poetry, and religion, stands quite apart from the world of science. This change of attitude toward value is highly significant. Science has no solution for our most pressing problems. It cannot establish peace. Humanity has sufi'ered too great a decline to be reconstructed by philosophers or statesmen.
We may be living in the 20th century, but we think in terms of the 18th century. Today, those who want to apply science to man and society are thinking in terms of the classical physics, classical mechanics, not modern physics. If they understood modern physics they would hesitate before applying it so generally.
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Our scientific world is not the scientific world ' of Locke. This we must not forget. Were Locke living today he would not be thinking in terms of the Newtonian Mechanics and the mechanistic concept of man and society. He would most likely be influenced by contemporary scientists. It is highly probable that he would be talking about the independence of value and science rather than the correlation between the two, as some modems do. Locke would probably he telling people that physics is concerned with material particles and not values.
THE DIVINE ELEMENT
Perhaps we wonder why a fiction like the so-called contract theory lived so long after it had been refuted by many able men. Hume denounced it in no uncertain terms, but as Pollock says, “Hume was a destroyer, not a builder. He had nothing to put in the place of the beloved fiction . . .”
When man rejects the idea of a divine power working in the universe, he also rejects a lot of history and the final result is usually a transparent fiction; but it is the best he can do and as We said above fictions like this sometimes work to the advantage of zertain groups.
115
Perhaps this will explain why some modern thinkers fail to see the disparity between science and value; they have no real source of value. They have lost faith in the superrational, the divine, and so they turn to science as the one last hope. The real source of value, moral order, is revelation, but for the generality of mankind, it is ruled out by science. As a matter of fact, modern science cannot rule out revelation any more than it can rule out music or literature. These belong to the realm of value; and science, modern science, has nothing to say about value.
It is not unscientific to believe in the divine. The most science can say is, we do not know.
Finally the century that brought the distinction between science and value also brought a new source of moral order, a world religion.
A NEW MORAL ORDER
In contrast to the feeble efforts of natural law, philosophers, or indeed any group of thinkers that has failed to establish harmony, let us see how Bahá’u’lláh goes about to establish a new moral order. He does not hold out any hope that we can revise the old civilization. He makes a new start. In- one place He says, “Soon will the present-day order
116.
be rolled up, and a new one spread out in its stead.” In another place He points out the real weakness of our civilization. “The civilization so often vaunted by the learned exponents of arts and sciences, will, if allowed to overlap the bounds of moderation, bring great evil upon men. If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation.” Our materialistic civilization has been carried to excess.
Finally, from the pen of Bahá’u’lláh, we have the real problem for this age. He says, “The fundamental purpose animating the Faith of God and His religion is to safeguard the interests and promote the unity of the human race. The well-being of mankind, its peace and security are unattainable unless and until its unity is firmly established. So powerful is the light of unity that it can illuminate the whole earth. This goal excelleth every other goal, and this aspiration is the monareh of all aspirations.”
Now consider Bahá’u’lláh’s plan for peace. Over seventy years ago, anticipating the tentative plans that are now under consideration, He wrote, “The time must come when the imperative necessity for the holding of
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a vast, an all embracing assemblage of men will be universally realized.” ‘Abdu’l-Bahá elaborates upon this theme in several places. In a letter written by Him to the Central Organization for a Durable Peace, The Hague, 1919, He speaks of the formation of the Supreme Tribunal by humanitarians well versed in international matters. The members of this Supreme Tribunal are to be chosen from a larger number of delegates who represent all the nations of the world.
Where would the world be today had it paid some attention to his warning? Well, we would have avoided two global wars if nothing more. Is it not significant that, after three-quarters of a century, we are finally getting around to this task? Speaking of the methods for averting atomic
disaster the editors of One World or None, said this:
“The statesmen, the experts in international affairs, in government, in political economy, in all the social sciences must speak out, and their proposals must be discussed and weighed in a great public debate.” (Compare witK Bahá’u’lláh’s prediction, “The time must come when the imperative necessity for the holding of a vast, an all-embracing assemblage of men will be universally realized.”) It will probably take
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another quarter of a century before universal peace is declared, and that is not the peace which will establish a new order, but only the beginning. After refusing the Most Great Peace, which is the basis of a new civilization, Bahá’u’lláh told the rulers of the world to hold fast to the Lesser Peace Which means the end of war. That is, it Will have taken the rulers about one hundred years to accomplish this most obvious task.
Perhaps it occurs to someone that this warning did not, in the very nature of the case, appeal to a scientific age. This would indeed be amusing, if not so tragic. Today the atomic scientists are trying to tell the whole world that, “As long as causes for war exist, aggressor nations can challenge the international controls. Only in a unified world community can peace exist in the world.” (Compare with Bahá’u’lláh’s words, “The well-being of mankind, its peace and security are unattainable unless and
until its unity is firmly established”)
THE SCIENTISTS ASSUME SOME RESPONSIBILITY For several centuries we have
been turning to science for the solution of our major problems.
117
The solutions have generallybeen very satisfactory. We usually get the kind of solution we want, even if it is not the real solution.
Today, however, the scientists, at least a few physicists, are assuming some social andmoral responsibility for their discoveries. But they are telling us things we do not want to hear. When the atomic physicists told us there was no defense for the atomic bomb we just refused to believe it. .Also they told us just what would happen when the armament race started but we still had hopes they were wrong. Ostensibly, anything would be preferable to the unification of man kind.
No, we are neither rational nor very scientific when it comes to personal desires. ‘Abdu’l-Bahá said many years ago, “The disease which affects the body-politie is the lack of love and the absence of altruism.” This is becoming more evident day by day. All these movements for peace, and world brotherhdod are moving in the right direction and should be encouraged, but they do not get at the heart of the problem. That wider loyalty which is so essential for a new moral order can only be established by a world religion, world
faith.
A World Educator
LOUISE A. GROGER
HEN we were in school, one
of the chief joys of promotion time was the anticipation of a new teacher, new subjects, perhaps new classmates. And the pleasurable excitement of change lasted for a while even in the face of more and harder work. For some people the increased demands were even an added pleasure. But also in school there were some who would have preferred to stay in the old and familiar classroom, working with material which had become easy for them.
Bahá’ís believe that the religions of the world are its classrooms; the prophets or Manifestations of God, are the teachers in each of these classrooms. They are likened to clear mirrors, each one in his turn reflecting a perfect image of the Sun of Truth to mankind. In each age man sees that truth according to the capacity he has attained at the time.
When this new teacher comes to carry us on a step further in our education there is a thrill of excitement felt through all the world. Events move in a quicker tempo. Minds are more active. Souls find themselves searching, often without knowing what the object of their search might be.
At the same time there are some who hold back, who will have nothing to do with the new spirit which is moving over the face of the earth. They prefer the old and familiar. They say what was good enough for their fathers is good enough for them.
But it is not good enough. We have learned from science and scientific methods of investigation that nothing is stationary, perfect, or unchanging. The most concrete, immovable thing you can choose to represent permanence, a great boulder, mountains, the earth itself, the sun, the planets, are in a constant state of flux. Science has proved that the very substance of these permanent things is in an incessant and unthinkably rapid state of motion. It also undergoes continuous change, of growth and development or of deterioration. Everything in the world of creation has a period of strengthening and growth followed by a period of Weakening and disintegration as its parts fall away to become reassembled in a new form of creation.
And this is as true of religions asit is of any other phenomena of the created world. The new Faith comes as a fulfillment of
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the old. In fact each one Was promised by the Founder of the previous Faith. For instance Christ said, “I have yet many things to say unto you,- but ye cannot hear them now. Howheit, when He, the Spirit of Truth, is come, He will guide you into all Truth.” Each new World Religion is the consummation of the Faith which preceded it.
Religion follows the same law that every other part of creation follows. It changes, grows, develops, and improves through the ages. Not because the Teacher who brought it to us couldn’t have brought the finished product, but because we, the people for whose training it is intended, are part of the phenomenal world and subject to growth and development and must have spiritual training in the degree which fits our present attainments.
In the same way that we all continue to use the alphabet and numbers that were taught us in the first grade, even though we may have been graduated from a university, so the basic truth' given us by each prophet is the same, the Fatherhood of God, the brotherhood of man, life after death, and the authority of the Prophet. But just as we learn to build more and more complicated structures with our simple letters and numbers as we pass
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from grade to grade of school, so the Divine Teacher in each new age bases an ever advancing social law on this primary foun- dation of spiritual principles. Zoroaster some twenty - five hundred years ago, in what is now Persia, taught that good was light and evil, darknessfor the lack of light, and symbolized the unknowahle essence of God as the sun, the giver of all light. Buddha, who lived perhaps a hundred or more years later than Zoroaster in India, taught that ignorance was the root of all evil. But He particularly stressed selfknowledge and meditation, a line of thought that so suited the people who received His message that they have never developed their educational processes along the lines of knowledge of the world of matter which is the gen eral emphasis of education in the Western world.
Abraham, father of the Hebrew race, who lived four thousand years ago, left His home and country rather than stop teaching His belief in one God, a Supreme Being, to whom all must turn for light and knowledge.
Moses, descendant of Abraham, gave us the Ten Commandments which are the foundation of criminal law in the Christian
World today.
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Jesus, another descendant of Abraham, spoke to His followers of those spiritual qualities which the individual should strive to attain and left us one of our most treasured pieces of literature, the Sermon on the Mount. Through His teachings a gentler, more civilizing influence was projected in the world.
Muhammad was a teacher sent to a cruel and untrained people with a message suited to their circumstances, which so influenced them that they became the progenitors of our modern civilization. It is only recently being recognized that the European Renaissance was not a spontaneous burst of energy and inspiration but the direct result of the impact of the Islamic civilization, then in its full flower, on the countries of Western Europe. Islém had produced the most famous universities of the time. Europeans who could, went to them for further instruction in the subjects they were pursuing, as, a few years ago, our students went to Europe for thorough postgraduate work. Arts and sciences both flourished under the Mnhammadan dispensation, but perhaps the greatest single contribution of Islém to the world was the system of Arabic numerals which we still use. Their simplic ity made possible much more ex- y
tended mathematical computations than the cumbrous Roman system previously used in the West or the abacus of the East. Perhaps our whole scientific development, which is so completely dependent upon _ mathematics, could be attributed to this gift of numbers.
To the Bahá’í, history is written in terms of the ever advancing cultures and civilizations that are built upon the messages of these pure mirrors, the Prophets and Messengers from God, the Founders of Religion, who are
able to reflect the light of the Knowledge and Wisdom of God to us.
Though each of the former Teachers brought His message to all of mankind, the physical conditions of the world were such that his actual teaching and the religion growing out of it was generally confined to a comparatively small part of the globe. It was only with the passing of centuries that its influence spread and was absorbed by remote peoples, becoming a part of their culture also.
Today, however, we are at the stage of entering the university. Pupils from all the diverse preparatory schools can now gather under one roof. The physical means to do this have come into existence since the opening of
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this Bahá’í era in the early eighteen hundreds. The world had largely been discovered and explored. The five continents had each received a share of European immigrants who were in touch however sketchily with their mother countries. The threads of human interest encircled the globe in every direction. They were still very thin and weak threads. But mechanical means of travel and communication were discovered, invented, or developed. Since the beginning of the nineteenth century the threads have become strong ropes woven into an all-enveloping net of communication and interrelation of supply and demand, of commodities and peoples. Today, even when war does not force our interest outside of our immediate neighborhood, we are quite likely to be as much concerned with the news of the world as it comes to us from half way around the globe as we are to be interested in the news of our home community.
Our world has shrunk to the size of a neighborhood. One sees air maps on which seas, continents, rivers and mountains are ignored. Routes crossing the Arctie circle cut thousands of miles off the distances between cities. The speed of the airplane cuts the remaining thousands of miles
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down to terms of days or hours, where, in terms of ships and trains, they are still weeks or months. To this world that has so shrunk in terms of distances that it becomes almost as small as it is in terms of communication, comes the message of Bahá’u’lláh, F ounder of the Bahá’í Faith, the latest of the great world Teachers of religion. He is the W orld Educator because His message can be broadcast to the whole world. He is the F ether of Truth, because today mankind is entering its period of maturity. Men have achieved such a command over the physical resources of the planet that it is absolutely necessary that God should send a teacher to train them in an equal command over themselves before they completely destroy themselves.
The name Bahá’u’lláh is Persian meaning the “Glory of God” and is His spiritual title as Christ was the spiritual title given to Jesus. He was a Persian nobleman of the last century who spent most of His life in exile and imprisonment, often in chains, and under constant threat of death because He dared to say He had come to teach the oneness of all mankind and the oneness of religious truth. He said, “This handful of dust the earth, is one home, let it he in unity.”
if H .‘i L i
j‘. 1. ,
122 WORLD ORDER
Since the founding of the Faith in 1844 the Bahá’í principles of equality between men and women, lack of prejudice of race, creed, class or nationality, universal peace, universal education, a universal auxiliary language, a world federation and international tribunal have been spread more and more widely over the earth. Bahá’ís believe this' advance in social consciousness has come about both through the efforts of the followers of Bahá’u’lláh to teach these principles and through the spiritual efiect of His Manifestation upon sensitive souls the world over. It becomes more and more common
for Bahá’ís expounding the Bahá’í principles to meet the answer, “Why of course I believe that. I haVe been thinking along such lines for years.”
It is a most pleasing discovery to Bahá’ís to find Bahá’í principles advocated or practiced so generally by leaders of thought today. It is evidence, we believe, that soon the whole class will realize the promotion they have achieved and be glad to acknowledge the fact that they are now upper classmen, ready and able to take on the duties and responsibilities which that position entails.
Know thou assuredly that the essence of all the Prophets of God is one
and the same. Their unity is absolute. God, the Creator, saith: There is no distinction whatsoever among the Bearers of My Message. They all have but one purpose; their secret is the same secret. To prefer one in honor to another, to exalt certain ones above the rest, is in no wise to be permitted. EVery true Pmphet hath regarded His Message as fundamentally the same as the Revelation of every other Prophet gone before Him. . . .
The measure of the revelation of the Prophets of God in this world, however, must difl'er. Each and every one of them hath been the Bearer of a distinct Message, arid hath been commissioned to reveal Himself through specific acts. It is for this reason that they appear to vary in their greatness. Their Revelation may be likened unto the light of the moon that sheddeth its radiance upon the earth. Though every time it appeareth, it‘ revealeth a fresh measure of its brightness, yet its inherent splendor can never diminish, nor can its light suffer extinction.
—Bahá’u’lláh
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‘Abdu’l-Bahá in Budapest
Translated into English by Martha Root RUSTEM VAMBERY
IT IS twenty years* since a visitor was announced in the
home of my late father on the Danube River. I was accustomed ' to meet Turkish, Tartar, Persian and Hindu pilgrims who used to seek out this one-time dervish, (my father), as they were on their way from East to West. However this visitor had an exceptional appearance: He was of medium height, slightly bent with age, had a dove-white beard, eyes full of fire, from the benevolent light of which the convincing power of faith and knowledge radiated. I did not understand His words, for He spoke with my father in Persian, but I understood His personality in the irresistible magic of which was reflected the consciousness of an apostolic calling. After the lapse of two decades I still see the dignified appearance of ‘Abdu’l-Bahá as a living reality! He was the eldest Son of Bahá’u’lláh, the Founder of this universal religion, and He inherited from His Father the prophetic inspiration and mission to be the Expounder of the unity of mankind, of
- This was written in 1933 and is part of
an introduction to the Hungarian translation of Balui’u’llzih and the New Era, by J. E. Esslemont.
peace, and of social justice . . .
My late father, who in his book Story of My Struggles did not confess himself a follower of any of the positive religions, received the Bahá’í Faith and its Apostle, ‘Abdu’l-Bahá, with a sincere and warm sympathy far beyond the interest which he had as an Orientalist for all spiritual creeds of the East. In his book, My M igrations and W hat I Saw in Persia (in 1867) my father devoted a chapter to the Bábi‘ Movement, the forerunner of the Bahá’í Faith. . .
‘Abdu’l-Bahá reached Budapest in April, 1913, after visits in Germany and Austria. Here He remained nine days. During this time His room in the Dunapalota Hotel became a veritable Mecca for all those whom the mysticism of the East and the wisdom of its Master attracted into its. magic circle. Among His visitors were Count Albert Apponyi; Prelate Alexander Giesswein; Professor Ignatius Coldziher, the Orientalist of worldwide renown; Professor Robert A. Nadler, the famous Budapest painter and leader of the Hungarian Theosophical Society; and Director Leopold Stark, the
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W :4.» r...”
engineer. A visit was- paid to Him by Muhammadan students, most of whom were from Turkey, led by Professor Julius Germanus.
Our neWSpapers discussed with great interest the humanitarian mission of ‘Abdu’l-Bahá. During His stay in Budapest, He delivered two lectures in Persian, one under the auspices of the Theosophical Society, the Esperantists and the feminists organizations, in the Hall of the old Parliament; the other in the meeting room of the National
,Museum. His addresses were
translated into Hungarian and English without losing much of their power by these translations. An audience of many hundred people most attentively followed His words by which, with the inspiration of a Prophet, He showed that only the synthesis of Eastern and Western culture
could cure the mortally sick mankind.
During His Budapest visit, ‘Abdu’l-Bahá repeatedly met my late father (Professor Arminius Vamhery) with whom He afterwards continued to correspond. These letters appeared in English and Arabic newspapers and magazines and it would not be without interest to the Hungarians if I publish the lines my late
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father wrote to ‘Abdu’l-Bahá in Persian:
“This submissive petition I deliver to the Holy and Blessed Presence of ‘Abdu’l-Bahá, the Center of the Covenant of all
knowledge, renowned in the whole world and loved by all humanity.
“O Thou noble Friend, Who
endows humanity with guidance,
may my life he a sacrifice for
Thee!
“The beloved letter Thou hast condescended to write this servant, as well as the rug which Thou hast sent, came safely into my possession. The time in which I was permitted to be in the presence of Thy Highness and the blessing of Thy presence will always remain a memory of this servant and I yearn for the time in which I may be together with Thee.
“Although I have traveled through many countries and cities of Islém, I have not yet met anywhere else with such a lofty character and such a noble personality, and I testify that it is impossible to find such a one anywhere else. By these means I hope that Thy ideals and realizations will be crowned with success and will show under all conditions good results, because underneath these ideals and deeds, I readily can discover the
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IN BUDAPEST
eternal welfare and well-being of humanity.
“That I might obtain, at first hand, information, and might gain experiences, this servant put himself into centers of different religions: outwardly, I became a Jew, a Christian, a Muhammadan and a Zoroastrian. Through this experience I made the discovery, that the confessors of the different religions know nothing better to do than to hate one another and to damn one another; furthermore, I realized that all these religions, in the hands of the worldly rulers, have become the means of tyranny and suppression, that they therefore have! become the cause of destruction for humanity.
“Should we consider these malicious results, we shall find that necessarily everyone is obliged to put himself on the side of Thy noble Personality, and the essential foundation of a universal religion, as laid down by Thy efforts, should be accepted joyfully.
“I have seen in the distance the Father of Thy Eminence, I have seen for myself the Person of the Son and am filled with admiration.
“I bring to expression the greatest esteem and loyalty to the principles and aims of Thy Excellency and should God, the
1&5 All-Highest, grant me long life, I shall serve Thee under all con: ditions.
“F or this I supplicate and
pray from the depths of my
I Heart . “Thy S erv ant,
(signed) VAMBERY” ‘Abdu’l-Bahá’s mission, as_ the “Ambassador of mankind” in preaching the Bahá’í Faith, was successful, not because of church organization or the mystic effect of ceremonies, but because of the spiritual content of the religien itself. All over the world, in Persia, Burma, India, Egypt and the western states of Europe, and in the United States Bahá’í communities have come into existence, everywhere gathering increasing strength. From California to Japan, from Scotland to the Cape, everywhere this modern social religion has taken root because it expresses the unquenchahle desire to unite marikind, torn in pieces, into a spiritual, social, economic synthesis of a higher order.
Never was the desire stronger and its fulfillment more difficult than in the critical'period after the 'world war. However, the faith that moves mountains does not know helplessness and the wish always includes the bud of its reality. . . I
The social tendencies of most
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recent times are assuming, in many ways, the form of a religious faith. In Europe where the scientific outlook in the last century has shaken the foundations of religious belief, there is an unquenchable thirst for a new spiritual awakening. The Theosophical Movement, Bergson’s philosophy, as well as the moral systems of rationalism which assume a religious form are all witnesses to the same need.
Therefore the Bahá’í Faith, which aims to reconcile the social evolution of man with his spiritual needs on a higher plane, may justly attract the attention
'and interest of cultured man kind.
All social ideas can be approached from two sides; from the side of faith and from the side of knowledge. ‘Abdu’l-Bahá’s comparison that mankind can reach the higher realm of justice and love only with the combined wings of religion and science has therefore a most deep significance. With one wing you cannot fly. If man uses only the wing of religion he will perish in the mire of superstition; if he rises only on the wing of science he will sink in the marshes of materialism. Therefore, the teachings of Bahá’u’lláh are based on the reconciliation of religion and science, and the idea
of God is identical with the Infinite and Unknowable. Or as ‘Abdu’l-Bahá expressed it: “One truth cannot contradict another truth. Light is good in whatsoever lamp it is burning. A rose is beautiful in whatsoever garden it is blooming. A star has the same radiance whether it shines from the East or from the West. Be free from prejudice.” Thus in the Bahá’í teachings. we see united the unknowable transcendent ideas of Eternal Truth with a higher social human justice.
The sometimes highflown style in which its apostles and followers express their Eastern faith in the ideas of Western thought may impress the Hungarian as rather strange. Yet their knowledge is the same as we know from the Bible, the Qur’án and the Vedas. All the more fascinating is the visionary purport of the sentences containing the promise for a happier future of mankind. I find, in this combination, why my late father who, in the lectures and writings of a long life, was always striving for the practical enforcement of scientific thought against prejudice, took such keen interest in the Bahá’í Faith, the latest growth on the tree of Oriental wisdom, and why he felt such a warm sympathy with ‘Abdu’l-Bahá, the inspired Expounder of the Bahá’í Teaching.
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A New Race of Men
-——'—-€c[£toria/
HE believers in the world Faith of Bahá’u’lláh are
building the beginnings of universal peace and justice all over the world by the formation of Bahá’í Assemblies based on the tenets that religion is one and that mankind is one. These people are bound by one common faith, 3. Faith which explains the evolution of religion by the principle that divine Revelation has
been and will be progressively
revealed according to the capacity of man at the time of each Revelation. Such a logical explanation of moral teaching safeguarded by community laws governing the conduct of its members guarantees an assemblage of men free from religious, racial and national prejudice. It is a pattern for a future society in which spiritual teachings are joined to community laws to form local, national and international assemblies into one great commonwealth “whose life is sustained by its universal recognition of one God and by its allegiance to one common Revelation.”
Prejudice whether it be religious, racial or political has been the cause of many wars. Peace
both at home and abroad cannot be assured until these prejudices are outgrown. They can only become outgrown by joining spiritual teachings and scientific knowledge to show the true fact of their interdependence.
In the wake of a great war nations are now striving to make a lasting peace. But peace is not a condition created by political groups who tolerate and compromise, or by nations who agree to adhere to good principles. It is true that such a state of peace has great appeal to the people now living in a world made up of many diverse nations. The Bahá’í Faith has a name for this peace, “The Lesser Peace.” It is the peace that the representatives of the governments of the world are so sincerely endeavoring to set up through an organization like the United Nations. This union of nations will work to the extent that more peoples than ever before in the history of civilization will be relieved of gross fear and want. These are noble efforts, but they do not change the hearts of people where the desire for peace really lies.
To a Bahá’ífivorld peace must be based on a way of living ac 127.
128 WORLD ORDER
cording to the good behavior men are capable of possessing. It is a blending of the material and spiritual benefits that man should enjoy in such a way that understanding and peaceful relations are the result. Man must balance one with the other so that a just and fair share may be enjoyed by all. The creative words of Bahá’u’lláh change the hearts of men from different races, creeds, classes and nations, and instill in them a love and regard for each other. “They whose hearts are warmed by the energizing influence of God’s creative love cherish His creatures for His sake, and recognize in every human face a sign of His reflected glory.”
Man’s love for his fellow-man as expressed by Bahá’í individuals and carried into Bahá’í assemblies throughout the world, marks the beginning of that new ~race of men whom Bahá’u’lláh speaks of in His divine writings. These Bahá’ís are laying the groundwork for universal brotherhood and world peace which when realized will produce the Golden Age promised by all re ligions in the past and new again restated in the Bahá’í Revela _ tion. Wasteful wars will have
ceased by that time, and human
efforts will be bent only on those
things that will benefit man’s life.
The Bahá’í world community is united in its consolidated activities. It is governed by a world Administrative Order divinely ordained by Bahá’u’lláh Himself. As yet few in number but completely dedicated to serve God’s Cause and Purpose, these Bahá’ís venture to all parts of the World to spread the Word of God and to demonstrate the Bahá’í way, of life. They are reaching the hearts of men and helping to develop that race of men who will usher in a civilization worthy of their creation. Then will Christ’s promise expressed in the Lord’s Prayer come true, “Thy Kingdom come, Thy Will be done on earth as it is in Heaven.” Bahá’u’lláh tells us that this is the Day of Fulfillment and that “the potentialities inherent in the station of man, the full measure of his destiny on earth, the innate excellence of his reality, must all be manifested
in this promised Day of God.”
“The day is approaching when God will have, by an act of His Will, raised up a race of men the nature of which is inscrutable to all save God, the All-Powerful, the Self-Subsisting.”
—G. K. H.
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Táhirih
BEATRICE ASHTON
HERE lived in Persia at the time of the Báb a young
woman of great beauty. She was already, at the age of twenty years, known in all Persia for her poetry, and her fame was spreading as far as the capitals of Europe because of her brilliant mind and her courage. She was a deep student of the Qur’án and talked often with learned men concerning its meanings. Always when she did so, according to the custom of her country, she remained hidden behind a screen or curtain, so that they knew the beauty of her mind but not the beauty of her face.
In the Orient, you know, in those days women were not permitted to go and come as they pleased. They were expected to stay in their own homes. And whenever a woman did have to go out on the street; she had to Wear a thick veil that covered all her face except her two eyes.
This beautiful young woman was the daughter of a very wealthy nobleman and priest. She lived in a palace in the city of Qazvin, a city where the priests, or mullés, had great power and influence with the government. Her father gave her many costly presents. One time he gave her as
a gift a village outside the city.
But this young woman was not' interested in the usual life of a woman of that time, even of a woman of wealth. She was not interested in the gifts or riches of this world. She read in the Qur’án and studied with some teachers about the coming of the Promised One. That was what she was interested in! To see Him, to find Him, absorbed every fiber of her mind and spirit. She realized the ignorance in which the women of her country were kept. They were‘not supposed to know what was going on in the world outside their own homes. But this unusual woman refused to be confined. She prevailed upon her father to let her travel.
Finally she and her sister were permitted to go to Karhilé, where is located the shrine of Imam Husayn. It was a place of pilgrimage and was about five hundred miles distant from Qazvin. They traveled in a howdah, a small covered wagon, accompanied by many servants and guards.
When they arrived in Karbilá, she found that the teacher with whom she had been corresponding had passed from this world ten days before. At the invitation
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of his family, however, she stayed in his home and eagerly studied his many writings about the Qá’im, or Promised One, and she talked often with his students (always seated behind a curtain) .
It was this teacher who had called her Qurratu’l - ‘Ayn, which means “consolation of the eyes,” but Bahá’u’lláh later gave her the title of Táhirih, or “pure one,” which is the name we call her.
These were days of great inner excitement. All these students were eagerly praying, fasting and meditating, hoping to receive
in their hearts the message of how to find the Promised One.
Their teacher had told them that the time of His coming was very near. In fact, he said, “Would you not wish me to die, that the Promised One may be revealed?”
The beautiful young woman from Qazvin could not join them in prayer and fasting at the Mosque of Kfifih, but she prayed earnestly and kept the fast at the home where she was staying.
While in the city of Karbilá she had a dream. “A youth, a Siyyid, wearing a black cloak and a green turban, appeared to her in the heavens, who with upraised hands was reciting certain verses, one of Which she noted down in her book. She awoke
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from her dream greatly impressed by her strange experience.”
About this time Mullá Husayn, who had set out after the forty days of prayer in search of His Beloved, found Him in the city of Shiréz in the person of Bath. In talking with Mullá Ḥusayn the Bab revealed to him a Commentary on a verse in the Qur’án. This Commentary was so beautifully and brilliantly written and told such a thrillingly prophetic story that Mullá Husayn sent a copy of it to his friends in Karbilá. .
When Táhirih read these vibrant words she found in their midst the very verse which she had heard in her dream! You can imagine her delight! That discovery assured her of the truth of the Message proclaimed by the Bab. Her heart was filled with joy and a determination to tell everyone of His Message. She translated the ‘ Commentary (which was revealed in Arabic) into Persian so that many others were able to read it. People flocked to her houSe in Karbilá. Soon the government became alarmed and stationed guards there to keep her from associating with the people.
The Báb meanwhile sent out an appeal that all who could do so should journey to Khurásán,
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in the north-eastern part of Persia. Táhirih gloriously responded and started out with many followers of the Báb and their families. She was absolutely fearless and had ready and brilliant answers to the arguments put forward by those who tried to dissuade her from making such a long journey across Persia and from associating with the friends who believed in the Báb’s Message. But everywhere she went she was treated with great respect and many receptions were given for her in the homes of influential people. Whole villages turned out to greet her as she passed through. What made her most happy, however, was to tell the ladies who crowded around her everywhere in the homes where she was a guest, of the coming of the Promised One and to read from His verses. She kindled many a fire of love in their hearts for the Báb and brought them hope that women would soon take their part in matters of education and progress.
Nabil relates: “A few sought privily to provoke the people and undermine her prestige; others were moved to extol openly her virtues and applaud her courage. ‘It behooves us,’ these friends declared from their pulpits, ‘to follow her noble example and reverently ask her to unravel
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for us the mysteries of the Qur’án and to resolve the intricacies of the holy Book. For our highest attainments are but a
drop compared to the immensity of her knowledge.’ ”
Finally, her father, greatly disturbed, sent word urging her to visit her native town, Qasvin.
Her husband, “the haughty and false-hearted Mullá Muhammad,” denounced her as a heretic and strove day and night to undermine her fame. A state of excitement pervaded Qazvin which rose to such a pitch that when Táhirih arrived she was kept a prisoner in her father’s house, even confined to one room, and many people were put to death.
Word of these events reached Bahá’u’lláh in Ṭihrán.’ The Báb, meanwhile, had been put in the far-ofi prison of Méh-Kfi. Bahá’u’lláh determined to establish the truth of what Táhirih had been telling the people and to frustrate the schemes of her enemies. He succeeded in getting a message to her and in having her safely conducted to His house in Ṭihrán. She was well aware of the significance of this move, for she had already perceived, through her pure heart, the future glory of Bahá’u’lláh, just as she had recognized the truth of the Báb’s Message. One of her
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own verses bore eloquent testimony to this faith. She wrote: “The effulgence of the Abhá Beauty hath pierced the veil of night; behold the souls of His lovers, dancing, mote-like, in the
light that has flashed from His face!”
Bahá’u’lláh Himself arranged for the departure of Táhirih from Ṭihrán to Ighurésan, and not long afterward also set out in that direction. Meanwhile Quddfis and Mullá Husayn had been traveling in obedience to the Bab’s command. They all met at the hamlet of Badafllt. It was then the beginning of summer. On His arrival Bahá’u’lláh had rented three gardens, one for the use of Quddfis, another for Táhirih and her attendant, and the third for Himself. There were eighty-one persons gathered in Badaiht that summer, and all were guests of Bahá’u’lláh. It was at this time that He conferred upon her the title of Táhirih. And surely she was a pure channel through which flowed the clear waters of recognition of the mission of the Báb and of Bahá’u’lláh.
At Badasht Táhirih one day, “quietly, silently and with the utmost dignity” appeared before the eyes of the assembled companions without the veil over her face. Consternation immediately
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seized the entire gathering. Some felt that she had taken leave of her senses. Others, shocked at seeing a woman’s face and no doubt also overcome by the great beauty of Táhirih, fled away shrieking. All realized that some tremendous event was taking place.
Nabil relates that she began to speak, in a clear, ringing voice, as a feeling of joy and triumph illumined her face. She quoted this verse from‘ the Qur’án: “Verily, ' amid gardens and rivers shall the pious dwell in the seat of truth, in the presence of the potent King.” Then she declared: “I am the Word which the Qa’im is to utter, the Word which shall put to flight the chiefs and nobles of the earth!”
Everyone present knew that this referred to a tradition of great significance and that when this Word was uttered a new Revelation‘had appeared. Many until this time had considered the Message of the Báb as a continuation of Islam. Táhirih was saying that it was a new Revelation!
“The clarion-call of the new Order had been sounded.”
Days of unceasing turmoil followed, as the realization spread over all Persia that the Message of the Báb foretold a new World Order, one that would not permit dishonesty and bribery, one that
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would bring with it the education of daughters as well as sons, one that taught that all mankind, women as well as men, Christian as well as Muhammadan, poor man as well as rich, were as one before God and should work together to bring peace to the world, the- Kingdom of God on earth.
The women of Persia felt that a new hope had dawned, not only for them but for the women of the world. The women of Europe, the women of India also caught the spirit of this message and cherished it in their hearts.
When Táhirih was brought back to Tihran she was besieged by her admirers. Women thronged to see her and to hear her speak. Among those who especially showed her desire to be of service was her hostess, the wife of the mayor of the city, in whose
. home Táhirih was confined as a prisoner. This gracious lady brought to Táhirih’s presence the flower of womanhood in Ṭihrán. They felt the warmth of her love and the truth of all that she told them. § The story is related that there was a festival in the mayor’s home to celebrate the betrothal of his son. Entertainment was offered for the guests, many of whom belonged to the nobility. But the guests were all listening
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to Táhirih converse about the new Teachings and almost forgot about the entertainment.
It is believed that Táhirih was thus “imprisoned” in the home of the kalantar (or mayor) for about three years. One night the kalantar’s wife was summoned by Táhirih. She found Táhirih dressed in a gown of snow-white silk. The room Was fragrant with the choicest perfume. Táhirih said to her: “I am preparing to meet my Beloved, and wish to free you from the cares and anxieties of my imprisonment.”
\ Her hostess started to weep at the thought of separation from her. But Táhirih told her gently that the time was fast approaching and gave her certain instructions to be carried out. Nabil describes the last scenes between these two women very beautifully.
The next day an officer was sent to take Táhirih from the kalantar’s home to a garden which was to be the scene of her martyrdom. She calmly mounted the horse provided for her and with attendants on either side she rode to the garden of Illghéni outside the city, where a captain and others commissioned to kill her were waiting. Táhirih herself provided the silken handkerchief with which she was strangled and
134 WORLD ORDER
her body was placed in an un- tries. She wrote of her: “The finfinished well and covered with est trait in Táhirih, or at least the rocks. ‘ one that helped the world the
And so it was that in August most, was her fidelity in search1852 the loving and courageous ing for the truth!”
spirit of Táhirih was released Shoghi Effendi the Guardian
from confinement in this world. m The garden of Ilkhéni has Efirth‘thealfi‘slt F333;: 61:11:32:
longsince disappeared in the 9"" martyr” and recalls that at her pansmn Of the Clty’ and bmld' death she turned to the one in mgs now occupy that spot. But whose custody sh e had been
the spirit of Táhirih has pervad- 1 . ed the world and inspired poets, placed and b0 dly declared.
statesmen and authors in many countries. Martha Root, the Bahá’í teacher who traveled around the world, .met some Of This is the second in a series of articles these persons 1n dlfierent coun- on early heroes of the Bahá’í Faith.
“You can kill me as soon as you like, but you cannot stop the emancipation of women.”
God has given man the eye of investigation by which he may see and recognize truth. He has endowed man with ears that he may hear the message of reality and conferred upon him the gift of reason by which he may discover things for himself. This is his endowment and equipment for the investigation of reality. Man is not intended to see through the eyes of another, hear through another’s ears nor comprehend with another’s brain. Each human creature has individual endowment, power and responsibility in the creative plan of God. Therefore depend upon your-own reason and judgment and adhere to the outcome of your own investigation; otherwise you will be utterly submerged, in; the sea of ignorance and deprived of all the bounties of God.
—‘ABDU’L-BAHA
THE SONG OF TAHIRIH
NANCY DOUGLAS BOWDITCH
Táhirih, flower of Persia’s women,
Pure white rose of love! I see thy petals falling in the mirrored fountain And the dark cypress pointing to the stars above; Hear the nightingale, his full throat singing Music in thy praise, fair follower of the dove.
When the Shírázi Youth, with his great story, Opened wide the realms of light,
Announcing the Immortal Glory,
Became the “gate” and took the flight,
His radiance flooded every city,
Harsh voices called to new alarms,
Shouting “Down! for we have no pity!”
Evil and darkness sprang to arms!
His pen had moved, Glad Tidings given, His destiny fulfilled and passed;
The youthful Béh’s great heart had striven; He met His martyrdom at last.
Fearless and filled with firm devotion, Dauntless you stood for freedom’s goal; From the wellspring of your deep emotion You surrendered your immortal soul!
You gave your life without a tremor
To make the old traditions fall,
Called the world’s sisterhood together
To batter down the ancient wall.
How wise men came to hear your wisdom . From behind the curtained door;
And the monarch tried to save you, For your hand he did implore!
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135 WORLD ORDER
Your brave deeds rang around the world, Táhirih, And a wave of justice swept
For your many unseen sisters
Who in bondage long had wept;
And the wonder of it all, Táhirih,
That from out the land of Ta
You sent your silver bugle notes
To the Western world afar!
Táhirih, flower of Persia’s women,
Pure white rose of love! I see thy petals falling in the mirrored fountain And the dark cypress pointing to the stars above; Hear the nightingale, his full throat singing Music in thy praise, fair follower of the dove.
The disciples of Christforgot themselves and all earthly things, forsook all their cares and, belongings, purged themselves of self and passion and with absolute detachment scattered far and wide and engaged in calling the peoples of the World to the Divine Guidance, till at last they made the world another world, illumined the surface of the earth and even to their last hour proved self—sacrificing in the pathway of that Beloved One of God. Finally in various lands they suffered glorious martyrdom. Let them that are men of action follow in their footsteps!
In these days, the most important of all things is the guidance of the nations and peoples of the world. Teaching the Cause is of utmost importance for it is the head cornerstone of the foundation itself. This wronged servant has spent his days and nights in promoting the Cause and urging the peoples to service. He rested not a moment, till the fame of the Cause of God was noised abroad in the world and the celestial strains from the Abhá Kingdom roused the East and the West. The beloved of God must also follow the same example. This is the secret of faithfulness, this is the requirement of servitude to the Threshold of Baha!
—‘ABDU’L-‘BAHA
THE ADVENT OF DIVINE JUSTICE
Book Review
CHARLOTTE M. LINFOOT
THIS book, written by Shoghi ' Effendi, Guardian of the Bahá’í Faith, is in reality a 76-page letter addressed to the Bahá’ís of the United States and Canada. Written on December 25, 1938,ihree year'sbefore Pearl Harbor, it contained not only a warning that the world-shaking ordeal prophesied by Bahá’u’lláh three
quarters of a century ago was about to sweep America into its vortex, but also the assurance that “molded and purified in the crucible of a common war . . . and disciplined by its lessons,” this nation “will be in a position to raise its voice in the councils of the nations, itself lay the corner‘ stone of a universal and enduring peace, proclaim the solidarity, the unity, and maturity of mankind, and assist in the establishment of the
promised reign of righteousness on earth.”
Delays and setbacks would be suffered, wrote the Guardian, in the course of this country’s evolution towards its ultimate destiny, but “such an evolution must persist until such time when that nation will, through the active and decisive part it will have played in the organization and the peaceful settlement of mankind, have attained the plenitude of its powers and functions as an outstand ing member, and component part, of a federated world.”
The Advent of Divine Justice, hy Shoghi Effendi, Bahá’í Publishing Committee, Wilmette, Illinois, 1940.
In support of his confidence that the North American continent possesses the powers and capacities to achieve this destiny, Shoghi Effendi quoted such significant statements as the following from ‘Abdu’l-Bahá, the
Son of Bahá’u’lláh, who toured this country in 1912:
“The continent of America is, in the eyes of the one true God, the land wherein the splendors of His light shall be revealed, where the mysteries of His Faith shall be unveiled, where the righteous will abide, and the free assemble.”
“The American nation is equipped and empowered to accomplish that which will adorn the pages of history, to become the envy of the world, and be blest in both the East and the West for the triumph of its people . . . . It will lead all nations spiritually.”
Anticipating the question as to how so great a distinction could be conferred upon a people so steeped in materialism, so notorious for political corruption, racial prejudice, lawlessness and moral laxity, Shoghi Effendi explains that it is precisely because of these evils that America has been singled out by the Prophet of God to. become the standardbearer of the New World Order envisaged in the Writings of Bahá’u’lláh and ‘Abdu’l-Bahá. It is by such means as this, he says that Bahá’u’lláh can best demonstrate to a headless generation His almighty power to raise up from the very
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midst of corruption and immorality a new race of men and women who “will increasingly exemplify those essential virtues of self—renunciation, of moral rectitude, of chastity, of indiscriminating fellowship, of holy discipline, and of spiritual insight that will fit them for the preponderating share they will have in calling into being that World Order and that World Civilization of which their country, no less than the entire human race, stands in desperate need.”
The Guardian then points out that the Prophets of God have always chosen to appear and deliver Their message in countries and in times and among peoples that were either fast declining or had already sunk into the depths of spiritual degradation, and that those who responded to the call in each age have become the lever by means of which the entire human race has been lifted to a higher and nobler plane of life and conduct.
In the first half of The Advent of Divine Justice Shoghi Effendi presents a set of principles for those who would rise above the habits and tendencies which they have inherited from their environment, and by means of which they may cultivate and exemplify the spiritual prerequisites essential to the redemptive work of the Faith. Racial prejudice, “the most challenging issue” confronting the whole structure of American society receives special attention. Discrimination against any race, the consciousness of any division or cleavage in its ranks, says Shoghi Effendi, is a flagrant violation of the spirit that animates the
Faith of Bahá’u’lláh, and the Bahá’ís
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are called upon to demonstrate in all their behavior and activities the universality of their Faith and their freedom from “the taint of those prejudices that have already wrought such havoc in the domestic affairs, as well as the foreign relationships of nations.”
The practice of justice, rectitude of conduct, and the living of a chaste and holy life, are also set forth as crowning distinctions of the “new race” that will become the nucleus of the new civilization. “The companions of God are, in this day, the lump that must leaven the peoples of the world. They must show forth such deeds and character that all men may profit by their example.” “Whoso ariseth, in this Day to aid O‘ur Cause, and summoneth to his assistance the hosts of a praiseworthy character and upright conduct, the influence of such action will most certainly be diffused throughout the whole world.”
Thus admonishing the Bahá’ís to “purify their characters, correct their manners, and improve their conduct,” Shoghi Effendi then devotes the second half of The Advent of Divine Justice to a program of united action to be accomplished within a given period of time. This task, known as the Seven Year Plan, is, he says, “a mere beginning,” “a trial of strength,” “a stepping stone to a crusade of still greater magnitude” to be undertaken in the opening years of the second Bahá’í century.
Besides the completion of the exterior ornamentation of the Bahá’í House of Worship in Wilmette, Illinois, the program involved the establishment of centers of Bahá’í influence and activity in every state
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and province of North America and every country in Central and South America by May 23, 1944,“ that from these points of spiritual focus the healing effects of the spirit and teachings of Bahá’u’lláh would permeate “a world dimmed by the steadily dying-out of religion.”
The achievement of that goal, wrote Shoghi Effendi, was not to be the responsibility of a few specially chosen leaders or teachers, but that “all must participate, however humble their origin, however limited their experience, however restricted their means.” To the Bahá’í youth he made a particular appeal to become distinguished by their behavior and to dedicate their vigor, alertness and natural optimism to this great enterprise. Pointing out that teaching the Cause of God is “the most meritorious of all deeds,” and outlining the methods to be employed in preparation for this service as well as for establishing the structural basis for the future Bahá’í Administrative Order, the Guardian referred briefly to the still larger and more challenging task awaiting the Bahá’ís of the Americas at the threshold of the second century of the Bahá’í era, namely, the propagation of the Faith “‘throughout the continents of Europe, Asia, Africa, and of Australasia, and as far as the islands of the Pacific.”
With this program as their guide, supplemented and reinforced from time‘to time with messages of encouragement from the Guardian, pioneers, settlers, itinerant teachers, stay-at-home Bahá’ís, veterans and neophytes, young and old both in
- The hundredth anniversary of the birth
of the Bahá’í Faith.
139
years and experience, arose as one body and, within the allotted space of seven years, implanted the banner of Bahá’u’lláh in hundreds of cities in the western world that heretofore had not known His Name. Those were the difficult years of World War II., and the Bahá’ís shared alike with their fellowmen the set-backs of strife, confusion, ordeals and tribulations, the results of cataclysmic upheavals in all fields of human endeavor. But in spite of obstacles that at times seemed almost overwhelming, they kept their minds fixed upon their goals firmly believing that “the synchronization of such world-shaking crises with the progressive unfoldment and fruition of their divinely appointed task is itself the work of Providence, the design of an inscrutable Wisdom, and the purpOSe of an all-compelling Will . . .”
As they now take up their larger and more difficult task of carrying the healing message of Bahá’u’lláh to the suffering continent of Europe, the- American Bahá’ís hail with grateful hearts every evidence of the orientation of their fellow citizens to their world mission as proclaimed by ‘Abdu’l-Bahá. “No matter how ignorant of the Source from which those directing energies proceed, and however slow and laborious the process,” wrote the Guardian in The Advent of Divine Justice, “it is becoming increasingly evident that the nation as a whole whether through the agency of its government or otherwise, is gravitating, under the influence of forces that it can neither comprehend nor control, towards such associations and policies wherein, as indicated by ‘Abdu’l-Bahá, her true destiny must lie.”
[Page 140]
The Mature Man
Bahá’í WORDS FOR MEDITATION
Deprive not yourselves of that which is created for you. (p. 184)
Joy unto him who, in this Day, casts away that which is possessed by the people, and holds fast to that which is commanded on the part of God, the King of Names and the Creator of things. (p. 187)
We beg of God to make thee a banner for assistance of His Cause, and to draw thee nearer unto Him under all circumstances. (p. 187)
Through Him the standard of knowledge is planted in the world, and the banner of unity is hoisted among nations. (p. 188)
Faith in God, and the knowledge of Him cannot be fully realized except through believing in all that hath proceeded from Him, and by practicing all
that He hath commanded and all that is revealed in the Book from the Supreme Pen. (p. 188)
His commandments are the greatest fortress for the protection of the world and for the preservation of mankind. (p. 188)
Knowledge is the means of honor, prosperity, joy, gladness, happiness and exultation. (p. 189)
Indeed, the real treasury of man is his knowledge. (p. 189)
To study sciences and arts of all descriptions is allowable; but such sciences as are profitable, which lead and conduce to the elevation of man kind. (p.195)
It is sanctioned that all the nations of the world consort with each other with joy and fragrance. (p. 192)
Consort ye, O people, with all religions with joy and fragrance! (p.192) ‘ ‘
Joy unto whosoever adhereth thereto and practices that whereunto he is commanded on the part of God, the knower, the wise! (p. 193)
It is not allowable to declare one’s sins and transgressions before any man, inasmuch as this has not been, nor is, conducive to securing God’s for
These selections are from Bahá’í World Faith.
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[Page 141]
MATURE MAN 14.1
giveness and pardon . . . such confession before the creatures leads to one’s humiliation and abasement, and God—exalted in His glory!——does not wish for the humiliation of His servants. (p. 194)
The trainer of the world' 1s justice, for it consists of two pillars: Reward and retribution. ( p 195 )
It is hoped that ye may be trained under the shadow of the Tree of divine providence, and act in that which is desired by God. (p. 196)
Defile not the tongue with cursing or execrating any one and guard your eyes against that which is not worthy. (p. 196)
Ye are all leaves of one tree and drops of one sea. (p. 196) Happy are those who practice! (p. 196)
But the tyranny of the whole world can never withhold the Supreme Pen. (p 197 )
Religion is a manifest light and a strong fortress for the protection and tranquility of the people of the world. (p 198)
If the lamp of Religion remain concealed agitation and anarchy would prevail, and the orb of justice and equity and the sun of peace and tranquility would be withheld from giving light. (p. 198 )
For the fear of God commands people to do that which is just and forbids them that which is evil. (p. 198)
The heaven of divine wisdom is illumined and shining with two orbs, consultation and kindness. (p. 198)
In this manifestation; victorious hosts are worthy deeds and morals, and the leader and commander of these hosts is godlike piety. «(p. 198)
The Supreme Pen enjoins upon all to instruct and educate the children
. . . He who educates his son, or any other’s children, it is as though he hath educated one of My children. (p. 200}
Glory is not his who loves his own country, but glory is his who loves his kind. (p.199)
Blessed are those who attain! Blessed are those who practice! (p. 199)
WITH OUR READERS
Glenn Shook, whose “One Moral Order or Anarchy” takes the leading place in this issue of World Orderg, needs no introduction to our constant readers. Going through back numbers of our magazine we find Professor Shook’s first contribution was a series of three articles published in 1930 entitled “Some Aspects of Modern Science” in which he treated of certain spiritual phases of modern scientific thought. Since then hardly a year has passed without something from his pen which links science and religion and which has help ed us r_to understand better the Bahai’ ciple that science and religionPr cannot be antagonistic. Professor Shook is head of the dep artment of Ph ysics at Wheaton College, Norton, Massachusetts. ‘His last previous contribution was a series of articles with the general title “Youth and the Modern World” which ran through five numbers of W orld Order in 1946.
“A World Educator” is Louise Groger’s second contribution to this magazine. Our readers will recall her “Religion, too, Evolves” in our September, 1946 issue. In that issue we gave her interesting account of how a visit to the Bahá’í Temple at Wilmette resulted in her acceptance of the Faith of Bahá’u’lláh. Mrs. Groger belongs to the San Francisco Bahá’í community.
The account “‘Abdu’l-Bahá in Budapest" seems particularly timely just now when Bahá’ís in America
r, are renewing contacts with Baha ls
in Europe. This account is a part of the foreword by Rustem Vambery to the Hungarian translation of Dr. Esslemont’s Bahá’u’lláh and the New Era. Professor Arminius Vambery, whose letter to ‘Abdu’l-Bahá is included in the account, was a distinguished scholar, orientalist and anthropologist, greatly revered by European and Oriental scholars. In volume IV of the Star of the West Mrs. J. Stannard says of him: “To many Vambery was perhaps known only as a brilliant and indefatigable anthropologist and researcher into hidden origin; to others, who know the infinite complexities of life and thought in the Near” East, he meant a great deal more. His strenuously active life comprised more knowledge based on experience than is generally to he found in the career of three ordinary diplomatists. His linguistic attainments were remarkable, for he spoke and wrote over fifteen languages . . . Concerning religious philosophy he could enter into discussions with the best and especially on Islamic theology, whether Persian or Arabian, he spoke with immediate and intimate knowledge that inspired great respect among the learned mullés.”
The translation of this foreword into English was made by Martha Root who, in her traveling and teaching throughout Europe, spent some time in spreading the Bahá’í teachings in Budapest. Of her Dr. Rustem Vambery, in a letter granting us permission to print this foreword, writes: “Your letter recalled
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[Page 143]
WITH OUR READERS
the memory of our dear friend, Miss Martha Root, whose frail body was in strange contrast to the power of her apostolic mission.”
Dr. Rustem Vamhery, himself distinguished as a scholar, writer and internationalist, is now living in Kew
Gardens, Long Island.
Gertrude K. Henning’s editorial, “A New Race of Men” helps us to understand that the changes in the hearts and minds of men which are necessary for a sane and peaceful world, are, through the grace and power of God, now gradually taking place.
“Táhirih”, by Beatrice Ashton, continues our Bahá’í Heroes Series. This series is concerned with heroes in the early years of the Bahá’í Faith and the stories are taken largely from The Dawn-Breakers. Since this book is now out of print we believe our readers will find the stories in this series of especial interest and value. Mrs. Ashton served the Bahá’í Faith in Cleveland and in EVanston for a number of years. This is her first contribution to World Order. Her home in in Winnetka, Illinois.
The poem “The Song of Táhirih” which so fittingly accompanies Mrs. Ashton’s article is by Nancy Douglas Bowditch whose identification may be found in the May number of this magazine.
We continue our Bahá’í Literature series with Charlotte Linfoot’s review of The Advent of Divine Justice. Miss Linfoot was for several years secretary of the National Bahá’í Teaching Committee
and,
143
while active in Bahá’í service in many ways, this is her first contribution to World Order. Her home is in Piedmont, California.
We continue the new features of
our magazine. The illustration with its caption on page one and the quoted words on page two will introduce new readers each. month to some phase of Bahá’í teachings. Words for Meditation will supply the “food of the spirit” of which we all stand in need.
Letters and the spoken word show that our readers like these new features in World Order. One reader writes: “I like the April number very much The picture of the Temple section with the caption above it would make any thoughtful person want to read the magazine. And I am glad you are using quotations from modern authors (on page 2’ on the subject of the Faith . . . Also the Bahá’í words for meditation answer a distinct need. I feel sure we shall use many of them for our weekly quotation in our daily local newspaper.”
This same letter speaks especially of Duart Brown's “The Wind of Spring” and May Harvey Cift’s “Modern Man Is Obsolete” as appealing to many, perhaps most, readers, because the authors have used modern phraseology.
Others are enthusiastic about the new cover. One letter says: “My new World' Order in its new dress came today and I must tell you it is beautiful. The color scheme is startlingly lovely and yet simple.”
Letters from our Bahá’í friends in Europe tell us of spiritual hun
[Page 144]
T44
ger there and dearth of books and printed matter. One friend in Ger‘ many writes to a friend here: “I was surprised by a nice gift from you. It was the Hidden Words of Bahá’u’lláh and I was so happy and rejoiced to get it, so may I offer many thousand thanks for your kindness and love. It is a precious possession to have such a book, especially here in Germany, as you know we lost most of our books. Though my family has two copies (in German) what are two copies for five persions?”
_ Another letter is in gratitude for a copy of The Promised Day Is Come, and says: “I thank you with my whole heart for all your love and for thinking of us all in sending such a wonderfully precious book for us all. As you surely know the call for literature with us is almost unbearable. Paper ’is so scarce that we can receive no permit for printing. Now we are copying the ESslemont book chapter by chapter on the typewriter, so as to have something to give those .who are interested, for the small pamphlets are no longer sufficient. But typewriting paper is also com ing to an end. and then there we
are, and what to do next?” Then the writer adds, “We are not complaining in spite of our need and difficulties, for ‘Where the need is greatest, God is nearest.”’
A letter from another German city says: “If only we had books! We have here one German Esslemont which is always in circulation. We could win many new friends if we had even two Esslemonts or similar introductory books.”
These bits from letters help us to see the big problems our European Teaching Committee has to meet in
WORLD ORDER
sending not only teachers to Europe but books and literature in many languages. We understand that some printing paper has been sent to Germany.
As a sequel to her article on UNESCO in our May issue Gertrude B. Fleur of Seattle sends us more news about the plans and progress of this important subsidiary of UN. At its April meeting, she tells us, the Executive-Board of UNESCO discussed such live topics as: freedom of information, education through mass media, the re-education of enemy countries. To promote interest in these ideas several conferences are' planned in cooperation with other branches of. UN. In his opening speech DireCtor General Dr. Julian Huxley urged the adoption of a universal auxiliary language such as Basic English, Basic Russian, or E5peranto. No definite action was taken in regard to this suggestion.
One of the major steps this year, we are told in United Nations World, is the establishment of three test areas in Haiti, China and British West Africa where experiments to fight illiteracy will be carried on. The fields of health and agriculture will be emphasized.
Those who are working in and for UN are not discouraged by repeated seeming failure in efforts to solve the very tough problems confronting the world, the editor of_ Changing World affirms. The encouraging thing, he says, is that UN is “eternally keeping at” the work of solving seemingly insoluble problems.
—-=THE EDITORS
[Page 145]
Bahá’í Literature
Books About the Faith Distributed by Bahá’í Publishing Committee ’ 110 Linden Avenue, Wilmette, Illinois
Bahá’u’lláh AND THE NEW ERA
This work by the late J. E. Esslemont of Aberdeen. Scotland, has for more than twenty years been the most useful introductory book on the
Bahá’í Revelation. Its successive chapters outline the history and teachings of the Faith, and show the significance of the Báb, Bahá’u’lláh and ‘Abdu’l-Bahá in the New Era. Many translations have appeared in languages other than English.
THE PROMISE OF ALL AGES
Dr. George Townshend of the Church of England has become known as one of the most scholarly and appealing authors working on Bahá’í material. This work has particular interest for seekers with Christian background. It develops the theme of Bahá’u’lláh as the “King of Glory” fore: told by all the Prophets.
SECURITY FOR A FAILINC WORLD
Prof. Stanwood Cobb, American educator, has successfully set himself to‘ answer the question as to whether the intelligence of man is capable of creating a stable civilization——without a spiritual renaissance the present social order is doomed. It features the role of religion in the formation of Civilization.
THIS EARTH ONE COUNTRY
The author, Emeric Sula of Montreal, is a business man with international experience. He approaches religion in terms of its new functimi as source of justice and describes clearly and forcefully the unique contribution being made by the Bahá’í Faith to the solution of the existing world problem.
THE RENEWAL OF CIVILIZATION
A new and very useful introdciietory work of less than one hundred pages. The author, David Hofman of London. England, is concerned with the questions oppressing men today: what the future holds, what pur‘ pose there is in life. what value in striving, what good in civilization. His book of nine Chapters will interest any person who has the courage to seek the true answer to the issues of our time.
[Page 146]
Winds of Bullé’u'Uéll
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