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[Page 77]

WORLD ORDER

THE BAHÁ’Í MAGAZINE

VOLUME VI JUNE, 1940 NUMBER 3

Principles of Bahá’í Education

William Kenneth Christian

THE BASIS OF A NEW AND UNIVERSAL EDUCATION HAS BEEN LAID

A RECENTLY PUBLISHED popular novel tells of the struggles of the “White Collar Girl” for a place in the world and an amount of happiness. Won’t some author please turn his attention to the struggle of sincere educators to prepare young people for the modern world? For here is a group of professional men and Women placed in a crucial position at the most trying period in world history.

All kinds of pressure groups are using the educational system to bolster up and advance their pet theories. In a certain eastern state, agricultural interests forced the state school system to campaign for a greater milk consumption. Any citizen considers himself capable of passing judgment on the work and methods of teachers. In a town with which I am familiar parents forced a teacher to be examined by psychiatrists because she bought finger nail files and taught her [Page 78] children how to use them. The psychiatrists had only praise for the stability and understanding of the teacher in question.

Teachers find that they are unable to teach their children to think by advancing a single idea which would alter the viewpoints held by parents. Is it small wonder, then, that present-day education is accused of being inadequate? Is it small wonder that many teachers must struggle to pass on to the pupils in their care a greater understanding of modern life? Is it small wonder that education is in the midst of a great revolution?

In one of his general letters, Shoghi Effendi, the Guardian of the Bahá’í Faith, stated that “the distinguishing feature of the Bahá’í Revelation” lay in the fact that “unlike all the Dispensations of the past, the apostles of Bahá’u’lláh in every land, wherever they labor and toil, have before them in clear, in unequivocal and emphatic language, all the laws, the regulations, the principles, the institutions, the guidance, they require for the prosecution and the consummation of their task,” namely, the erection of a world civilization.

It is the purpose of this essay to regard briefly the major principles of education found in the writings of Bahá’u’lláh and ‘Abdu’l-Bahá. For here are the necessary educational principles which alone can train people to be members of a united world ruled justly by free men.

COMPULSORY FOR ALL

First, education must be compulsory for all. “All the children must be educated so that there will not remain one single individual without an education.” (Bahá’í Scriptures, par. 574) “By the power of training all that is registered, in latency, of virtues and capacities in the human reality will be revealed. . . . It is for this reason that, in this new cycle, education and [Page 79] training are recorded in the Book of God as obligatory and not voluntary.” (Bahá’í Scriptures, par. 935)

Second, we must develop a universal curriculum and system of education. Unless this is done, hatred and misunderstanding can be fostered by the leaders of one nation against another; truth and fact can be suppressed; minority groups will be unprotected. “. . . all standards of training and teaching throughout the world of mankind should be brought into conformity and agreement: a universal curriculum should be established and the basis of ethics be the same.” (Promulgation of Universal Peace, p. 177) “In case of inability on the part of the parents through sickness, death, etc., the state must educate the child.” (Bahá’í Scriptures, par. 574) It is the duty of the state to see that education is received by all children.

Likewise, there should be no differentiation in education because of sex. “Daughters and sons must follow the same curriculum of study, thereby promoting unity of the sexes. When all mankind shall receive the same opportunity of education and the equality of man and Woman is realized, the foundations of war will be utterly destroyed. Without equality this will be utterly impossible because all differences and distinctions are conducive to discord and strife.” (Promulgation of Universal Peace, p. 170) In fact, “the education of woman is more necessary and important than that of man, for woman is the trainer of the child from its infancy. If she be deficient and imperfect in herself, the child will necessarily be deficient; therefore imperfection of woman implies a condition in all mankind, for it is the mother who rears, nurtures and guides the growth of the child. . . . If the educator be incompetent, the educated will be correspondingly lacking. . . . The mothers are the first educators of mankind; if they be imperfect, alas for the condition and future of the [Page 80] race.” (Promulgation of Universal Peace, p. 129)

Although we have noted the strong emphasis in the Bahá’í teachings on compulsory, universal education, this does not mean a vast system of education for regimentation. On the contrary, Bahá’í education would free the individual from the “cultural drag,” produce unity in diversity, and adapt itself to the needs and capacities of the individual.

ADAPTATION TO THE INDIVIDUAL

Our third point of consideration concerns the adaptation of education to the individual. “It is evident that although education improves the morals of mankind, confers the advantages of civilization and elevates man from the lowest degrees to the station of sublimity, there is nevertheless a difference in the intrinsic or natal capacity of individuals. Ten children of the same age, with equal station of birth, taught in the same school, partaking of the same food, in all respects subject to the same environment, their interests equal and in common, will evidence separate and distinct degrees of capability and advancement, some exceedingly intelligent and progressive, some of mediocre ability, others limited and incapable. One may become a learned professor while another under the same course of education proves dull and stupid. From all standpoints the opportunities have been equal but the results and outcome vary from the highest to the lowest degree of achievement. . . . Nevertheless although capacities are not the same, every member of the human race is capable of education.” (Promulgation of Universal Peace, pp. 81-2) “All mankind must be given a knowledge of science and philosophy; that is, as much as may be deemed necessary. All cannot be scientists and philosophers but each should be educated according to his needs and deserts.” (Same, p. 104)

[Page 81] We need, fourth, to recognize more clearly that education is continuous throughout life. If we regard the earning of a degree or the mastery of a certain body of facts as the ultimate in education, We are only deceiving ourselves. The pedant is the most pitiable person in modern society. The world has too many people whose heads are so crammed with facts that they have little or no understanding of life and can make no vital contribution to the society in which they find themselves. Bahá’u’lláh wrote: “To acquire knowledge is incumbent upon all, but of those sciences which may profit the people of the earth, and not such sciences as begin in mere words and end in mere words.” Education has value relative to the happiness and adjustment of the individual to life and its problems. If We do not teach children how to adjust themselves happily to life conditions, we fail as educators. If we do not show children how they may, each according to his particular talents and capacity, contribute positively to the social welfare, we fail. Living is a divine art. If we do not encourage each child to seek an ever-deepening understanding of life and people, we fail.

THE VITAL CENTER OF EDUCATION

Education neither begins nor ends in the classroom. The home is the first and most vital center of education. Here the mother-educator faces her supreme life task; to shape the idealism of the child, to give him his first sense of social responsibility. The school as a formal instrument of education touches but part of the child’s life, even though it is the first large social unit in which the child participates. If family training has been faulty, materialistic, or hampered by home conditions, the teacher is immediately handicapped. For then the problem of a larger social adjustment is more acute. The [Page 82] process of advancement in study is more difficult for the individual, through no fault of his own. Until the home is recognized as the first and fundamental unit of education, the work of the school is hampered and much of its value to the student is destroyed.

Bahá’u’lláh is the arch-enemy of the validity of custom. He urges again and again that man must investigate truth independently—for himself. This He upholds as the primary ideal for the life of the individual. So our fifth principle is education for progress. Students must be encouraged and trained in the value of fact, in the seeking for truth. Only in such a manner could society be progressive and one generation advance beyond the customs, methods, and thought patterns of a past generation. Real progress is founded upon a passion for truth. Education can stimulate to thinking and progress only when it firmly upholds the standard of the independent investigation of truth.

It is a command of Bahá’u’lláh that all people work. Work done in the spirit of service is worship. Education then must train people for a profession or a trade. A drone, cultured or uncultured, is no asset to society. Keeping clearly in mind the great innate differences in individuals, we see that more tech»nical and trade schools are needed for the individuals not suited to a professional life. Education was originally for the élite. Education must adapt itself to the masses, enabling each individual to receive adequate training to earn a livelihood.

‘Abdu’l-Bahá explained that there were three kinds of education, the fundamentals of which should be part of the training of every individual.

There is, first, material education. “Material education is concerned with the progress and development of the body, through gaining its sustenance, its material comfort and ease.” [Page 83] (Some Answered Questions, page 9) Fundamental physical and health education is a social essential.

Next, “human education signifies civilization and progress; that is to say, government, administration, charitable works, trades, arts and handicrafts, sciences, great inventions and discoveries of physical laws, which are the activities essential to man as distinguished from the animal.” (Some Answered Questions, page 9) According to his capacity, the child should be taught the essentials of government, social problems, art, and science, in addition to training for his trade or profession.

Finally, “divine education is that of the Kingdom of God: it consists of acquiring divine perfections, and this is true education . . . This is the supreme goal of the world of humanity.” The spiritual element in education will give integrity and fibre to the individual, will clarify the purpose and meaning of life, will enable men to destroy the barriers of prejudice, and will provide the necessary permanent basis of unity in a world too long cursed by war and dissension.

Individual maturity is not a matter of glands but of spiritual understanding. If we do not educate for spiritual maturity we jeopardize all human progress. All the Bahá’í principles of education aim at the spiritual maturity of the individual and the unity of the human race, the final evolutionary step which Shoghi Effendi so aptly calls “the coming of age of mankind.”

THREE CARDINAL PRINCIPLES

We may best summarize by quoting from a statement made by ‘Abdu’l-Bahá to President Bliss of the American College at Beirut:

“The universities and colleges of the world must hold fast to three cardinal principles:

“First: Whole-hearted service to the cause of education, [Page 84] the unfoldment of science, the elimination of the causes of ignorance and social evils, a standard universal system of instruction, and the diffusion of the lights of knowledge and reality.

“Second: Service to the cause of morality, raising the moral tone of the students, inspiring them with the sublimest ethical ideals, teaching them altruism, inculcating in their lives the beauty of holiness and the excellency of virtue, and animating them with the graces and perfections of the religion of God.

“Third: Service to the oneness of the world of humanity: so that each student may consciously realize that he is a brother to all mankind, irrespective of religion or race. The thoughts of universal peace must be instilled in the minds of all the scholars, in order that they may become the armies of peace, the real servants of the body politic—the World. God is the Father of all. Mankind are His children. This globe is one home. Nations are the members of one family. The mothers in their homes, the teachers in the schools, the professors in the colleges, the presidents in the universities, must teach these ideals to the young from the cradle to maturity.”

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O SON OF SPIRIT!

The bird seeketh its nest; the nightingale the charm of the rose; whilst those birds, the hearts of men, content with transient dust, have strayed far from their eternal nest, and with eyes turned towards the slough of heedlessness are bereft of the glory of the divine presence. Alas! how strange and pitiful; for a mere cupful, they have turned away from the billowing seas of the Most High, and remained far from the most effulgent horizon.

BAHÁ’U’LLÁH

[Page 85]

BAHÁ’Í ANSWERS TO WORLD QUESTIONS

ARE ETHICAL STANDARDS DECLINING?

IN WHICHEVER DIRECTION we turn our gaze, no matter how cursory our observations of the doings and sayings of the present generation, we cannot fail to be struck by the evidences of moral decadence which, in their individual lives no less than in their collective capacity, men and women around us exhibit. . . .

The recrudescence of religious intolerance, of racial animosity, and of patriotic intolerance; the increasing evidences of selfishness, of suspicion, of fear and of fraud; the spread of terrorism, of lawlessness, of drunkenness and of crime; the unquenchable thirst for and feverish pursuit after, earthly vanities, riches and pleasures; the weakening of family solidarity; the laxity in parental control; the lapse into luxurious indulgence; the irresponsible attitude toward marriage and the consequent rising tide of divorce; the degeneracy of art and music, the infection of literature, and the corruption of the press; the extension of the influence and activities of those “prophets of decadence” who advocate companionate marriage, who preach the philosophy of nudism, who call modesty an intellectual fiction, who refuse to regard the procreation of children as the sacred and primary purpose of marriage, who denounce religion as an opiate of the people, who would, if given free rein, lead back the human race to barbarism, chaos, and ultimate extinction —these appear as the outstanding characteristics of a decadent society, a society that must be either reborn or perish. (Shoghi Effendi, World Order of Bahá’u’lláh, pp. 186-188)

[Page 86]86 World Order

CAN MORALITY BE MAINTAINED WITHOUT RELIGION?

RELIGION is a radiant light and an impregnable stronghold for the protection and welfare of the peoples of the world, for the fear of God impelleth man to hold fast to that which is good, and shun all evil. Should the lamp of religion be obscured, chaos and confusion will ensue, and the lights of fairness, of justice, of tranquility and peace cease to shine. (Bahá’u’lláh, cited in ==World Order of Bahá’u’lláh, pp. 186, 187)

NO wonder . . . that when as a result of human perversity, the light of religion is quenched in men’s hearts, and the divinely appointed Robe, designed to adorn the human temple, is deliberately discarded, a deplorable decline in the fortunes of humanity immediately sets in, bringing in its wake all the evils which a wayward soul is capable of revealing. The perversions of human nature, the degradation of human conduct, the corruption and dissolution of human institutions, reveal themselves under such circumstances, in their worst and most revolting aspects. Human character is debased, confidence is shaken, the nerves of discipline are relaxed, the voice of human conscience is stilled, the sense of decency and shame is obscured, conceptions of duty, of solidarity, of reciprocity and loyalty are distorted, and the very feeling of peacefulness, of joy and of hope is gradually extinguished. (Shoghi Effendi, idem, p. 187)

MIGHT RELIGION BE REBORN UNDER A NEW NAME?

IF CHRISTIANITY wishes and expects to serve the world in the present crisis, writes a minister of the Presbyterian Church in America, it must “cut back through Christianity to Christ, back through the centuries-old religion about Jesus to the original religion of Jesus.” Otherwise, he significantly adds, “the spirit of Christ will live in institutions other than our own.” . . .

[Page 87] Such institutions as have strayed far from the spirit and teachings of Jesus Christ must of necessity, as the embryonic World Order of Bahá’u’lláh takes shape and unfolds, recede into the background, and make way for the progress of the divinely-ordained institutions that stand inextricably interwoven with His teachings. The indwelling spirit of God, which, in the Apostolic Age of the Church, animated its members, the pristine purity of its teachings, the primitive brilliancy of its light, will, no doubt, be reborn and revived as the inevitable consequence of this redefinition of its fundamental verities, and the clarification of its original purpose. For the Faith of Bahá’u’lláh —if we would faithfully appraise it—can never, and in no aspect of its teachings, be at variance, much less in conflict, with the purpose animating, or the authority invested in, the Faith of Jesus Christ. (Shoghi Effendi, World Order of Bahá’u’lláh, pp. 184, 185)

All down the ages the prophets of God have been sent into the world to serve the cause of Truth—Moses brought the Law of Truth, and all the prophets of Israel after Him sought to spread it. When Jesus came He lighted the flaming torch of Truth, and carried it aloft so that the whole world might be illumined thereby. . . . Then came Muhammad, who in His time and way spread the Knowledge of Truth among a savage people; for this has always been the mission of God’s elect. So, at last, when Bahá’u’lláh arose in Persia, this was His most ardent desire, to rekindle the waning light of Truth in all lands. All the Holy Ones of God have tried with heart and soul to spread the light of love and unity throughout the world, so that the darkness of materiality might disappear and the light of spirituality might shine forth among the children of men. Then would hate, slander and murder disappear, and in their stead love, unity and peace reign. All the Manifestations [Page 88] of God came with the same purpose, and they have all sought to lead men into the paths of virtue. (‘Abdu’l-Bahá, Wisdom of ‘Abdu’l-Bahá, pp. 19-110)

Every spring has an autumn and every autumn has its spring. . . . The appearance of His Holiness, Christ, was a divine springtime. . . . Then gradually that spring was followed by the autumn of death and decay. The teachings of His Holiness Christ were forgotten. The Christ bounties ceased. Divine moralities disappeared. Day ended in night. The people became negligent and oblivious. . . . The nations were enmeshed in superstition and blind imitation. Discord and disagreement arose, culminating in strife, war and bloodshed. Hearts were torn asunder in violence. Various denominations appeared, diverse sects and creeds arose and the whole world was plunged into darkness. At such a time as this His Holiness Bahá’u’lláh dawned from the horizon of Persia. He reformed and renewed the fundamentals and realities of the Christ’s teachings. (‘Abdu’l-Bahá, Promulgation of Universal Peace, p. 52)

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SWIFTLY THIS BIRD

Clara E. Hill

Swiftly this bird across the cloud-locked sky

Wings its lone flight, fearless and very high

Above the world of waters and of land.

Whither its goal? He knows, for in His hand

All mortal things are kept, and by His light

They roam the pathless way by day or night.

Guide Thou my flight throughout my errant way,

Feeble my wings, untaught, and apt to stray.

[Page 89]

Bahá’í Schools

Genevieve L. Coy

IN FEBRUARY OR MARCH of each year, Bahá’ís throughout the United States begin to ask one another such questions as the following, “Have you seen the program for the Green Acre School?” “Is your whole family going to the three weeks’ school at Geyserville this summer?” “Which Youth Week at Louhelen are you going to be able to attend?” Thus, in the summer plans of the majority of Bahá’ís, possible attendance at a Bahá’í summer school plays an important part.

If you were to ask a number of these Bahá’ís, most of whom are very busy people, “Why is it that you are willing to take part or all of your summer vacation to attend a school, where you will spend a considerable part of the day working in classes?” you might receive such answers as the following:

“I want to attend the summer school classes in order to deepen and add to my understanding of the Bahá’í teachings. This is partly for my own education, and partly to increase my ability to teach the Bahá’í Faith to others. I will find courses which will increase my knowledge of the teachings about God and His Manifestations, about spiritual re-birth and the meaning of ‘eternal life’. There will also be discussions on how a Bahá’í can best live each day, in order that his conduct shall be an example of the Bahá’í principles in action. I will have an opportunity to learn more about Bahá’u’lláh’s plan for a new World Order,—the means by which the unification of races, nations and religions will eventually become an accomplished fact. Through meetings for prayer and meditation, and through courses such as one called ‘Deepening the Spiritual Life,’ I [Page 90] hope to increase my understanding of the meaning and use of prayer. . . . These are some of the important things I hope to gain from going to a Bahá’í summer school.”

Another Bahá’í emphasizes the fact that he will learn a great deal about techniques of teaching the Faith to others. “I attended a course last summer called ‘The Spiritual Unfoldment of Humanity,’ which included a study of Judaism, Christianity and Islam, in relation to the Bahá’í’ teachings. This gave me a much better understanding of how to present our principles to members of other religious groups. One summer I found very valuable a course on the psychological factors in the development of character, and the principles of learning and teaching. These were presented in such a way as to improve our efforts at Bahá’í teaching, and also gave us many suggestions as to how to be helpful to others in their personal problems.

“Then there are laboratory courses, in which the students have practice in public speaking, in the planning of talks for various kinds of audiences, in the special techniques for radio presentations, and in the writing of newspaper and magazine articles. All of these will not be given in all schools, every summer, but I think every school has one or two such practical courses each summer. It is this kind of practice course which I find increases my usefulness all through the year.”

OUR PLAN FOR WORLD ORDER

A third Bahá’í may stress still another aspect of the summer courses. “I like especially the courses which tell me what is going on in the world today, and show their relationship to Bahá’í principles, and our plan for World Order. For instance, last summer at Green Acre we had one evening each week called ‘A Bahá’í Views the News,’ and Professor Shook gave [Page 91] a course on ‘History in the Making,’ in which he gave the historical background of the federation of states in the United States, as an example of the process which may be followed in the future formation of the Federation of the World. And I know that at Geyserville last summer there was a course called ‘Bridges of Human Relationship,’ which showed the points of contact between the Bahá’í Faith and modern developments in Sociology, Psychology, Physical Science, and so on.

“I believe that we need such courses as these to make each Bahá’í more intelligent about the world he lives in, and, especially, so that we can show others how the Bahá’í principles can contribute to the solution of our modern problems.”

A young Bahá’í who is just twenty-one has a fourth point to contribute. “Of course I get a lot out of all the courses, but you know the thing I really like best of all is a chance to live in a real Bahá’í Community for several weeks. I am the only Bahá’í in my family, and so there are many of my interests which I can’t discuss much at home. But at the summer school I am with other friends, who are ready to talk about Bahá’í activities day and night,—and that experience does me lots of good. And when I learn a great deal from working with other Bahá’ís,—and playing with them, too! You don’t get much out of a summer school unless you learn to be a really cooperating member of the group. And I need that,—because at home my folks have spoiled me a bit! I am learning to give more consideration to what other people want and think!

“We do so many kinds of things together after classes are over,—swimming and games are of course important to us, after we have been sitting still all morning. Then we have evenings of music and reading aloud, and sometimes a group do a dramatization. That may be just a ‘stunt night’ for fun, or a serious and beautiful pageant or dramatization of some [Page 92] aspect of the teachings. We do have grand times doing all sorts of things together.

“I almost forgot to say that I really do like having all age groups together in the summer school. In Youth Week we have programs especially planned for young people, and that’s fine. But I like other times as well, when children and older people are around. It makes me feel that I belong to something that is important to all kinds and ages of people! And I like to hear the experiences and ideas of people who have been Bahá’ís for a long time; it makes me realize what I have to grow up to!”

GREEN ACRE

Bahá’í schools such as these speakers have been discussing are now held in three places in the United States. Green Acre, which has been in existence the longest, occupies more than a hundred acres of land in the village of Eliot, Maine, and is about five miles from Portsmouth, New Hampshire. Students live in an old-fashioned inn, on a knoll overlooking the beautiful Piscataqua River, and in cottages scattered over the grounds near the inn. This school is in session from the first of July until the end of August. Each week’s work is a unit, so that a student who has only one week to spend in the school may do a complete and integrated piece of work.

Two courses are given each week, with one course meeting from 9:30 to 10:45 each morning, and the other from 11:00 to 12:15. A leader is in charge of each course, and he outlines the general scope of the topics to be covered, and assigns reference reading or problems for practice. Part of each period consists of discussion by the whole class, and some courses are conducted entirely on a conference basis.

Special activities are planned for many evenings. These [Page 93] include social gatherings, panel discussion, concerts and readings. On Saturday evenings the teachers who have had charge of classes during the week give a resumé of the week’s work for the benefit of newly arrived students. On Sunday mornings a devotional service is open to the public.

LOUHELEN

The school which serves the needs of Bahá’í's in the Middle West is located at Louhelen Ranch, near Flint, Michigan. Students are housed in dormitories which have been built as they were needed. Dining rooms and kitchen are in the large farm house. Last summer a library building was erected, and this now houses a library of nearly 800 books. The school plans to add to this number, until a representative library of fiction, sociology, philosophy, etc., as well as of Bahá’í books, has been built up. People from the surrounding community are invited to use the library, and they thus become acquainted with the work of the school.

The school at Louhelen differs from the one at Green Acre, in that it is not continuous during the summer, but holds four short sessions. Two of these are six- and seven-day Youth Sessions, one at the end of June and the other at the end of August. Three or four courses hold classes each day; the subjects are the same for both the June and August meetings, but the leaders of the courses are different. In the summer of 1939 there were 54 young people registered in the June session, and 47 in the one in August. Young Bahá’ís often interest their friends in attending “Youth Week,” and thus spread a knowledge of the Bahá’í Faith, while they are increasing their own understanding and insight.

Louhelen also holds two ten-day sessions for adults, one in July and one in August. Since these are short sessions, three [Page 94] or four courses are held each day, with time for recreation in the late afternoon or evening.

Last winter, for the first time, a week’s winter school was arranged at Louhelen, during the holidays. These meetings were concentrated on a study of Latin American conditions and culture, because of the great need for well-informed Bahá’í teachers in South and Central American countries. Thus, the activities of this school are constantly becoming more varied, and its facilities are being used by a larger number of people each year.

GEYSERVILLE

The third Bahá’í School is at Geyserville, California, and consists of a session of three weeks in July. Dormitories are provided on the school grounds, but students either cook their own meals in the community kitchens, or go to near-by restaurants. Since the weather is warm and pleasant, many activities are carried on out of doors.

Here families with members of varied ages come to the same session, and three types of program are planned,—for children, youth and adults. Last summer the children’s class enrolled eighteen boys and girls between the ages of two and fourteen, and there were twenty-two young people who carried on the activities provided in two courses,—“The Young Bahá’í in the World of Today,” and “The Theory and Practice of Bahá’í Teaching.”

The program for adults consists of two or three courses. The conduct of classes differs somewhat from that at Louhelen and Green Acre, in that each session is in charge of a different leader. As a result, many aspects and ideas about a subject are presented, and less experienced leaders have an opportunity to practice teaching and leading conferences. Thus the number of [Page 95] trained teachers in the states of the West Coast is gradually increased. A sense of the varied life at Geyserville may be inferred from the names of the sub-committees which plan the three weeks’ school:—Program, Music, Housing, Hospitality, Devotionals, Youth, Children, Library, Unity Feast, Floral Decorations, Publicity, Public Meetings and Round Tables!

“TO ENRICH HIS KNOWLEDGE”

All Bahá’í Summer Schools welcome all people, whether Bahá’ís or not, who have a sincere interest in the principles of the Bahá’í Faith, and who wish to deepen their understanding of these teachings. Controversy, as such, is discouraged, but true discussion and sharing of ideas and experiences serves one of the main purposes for which the schools are organized.

For the information of those who have never attended a Bahá’í School, it may be noted that no tuition is charged at these sessions. Living expenses vary from ten to twenty dollars a week, depending upon the size and location of room, and whether one has a single room, or shares a dormitory room With several others.

The importance of the Bahá’í School to the active Bahá’í may best be summarized in the words of Shoghi Effendi,—“If he attends his summer school—and every one without exception is urged to take advantage of attending it—let him consider such an occasion as a welcome and precious opportunity so to enrich through lectures, study and discussion his knowledge of the fundamentals of his Faith as to be able to transmit, with greater confidence and effectiveness, the Message that has been entrusted to his care.” (The Advent of Divine Justice, p. 45)

[Page 96]

The Divine Art of Living

A Compilation

CHAPTER THREE

THE KNOWLEDGE AND THE LOVE OF GOD

Words of ‘Abdu’l-Bahá

THAT which is the cause of everlasting life, eternal honor, universal enlightenment, real salvation and prosperity is, first of all, the knowledge of God. It is known that the knowledge of God is beyond all knowledge, and it is the greatest glory of the human world. For, in the existing knowledge of the reality of things there is material advantage, and through it outward civilization progresses; but the knowledge of God is the cause of spiritual progress and attraction, and through it the perception of truth, the exaltation of humanity, divine civilization, rightness of morals and illumination, are obtained.

Secondly comes the love of God, the light of which shines in the lamp of the hearts of those who know God; its brilliant rays illuminate the horizon and give to man the life of the Kingdom. In truth, the fruit of human existence is the love of God, for this love is the spirit of life, and the eternal bounty. If the love of God did not exist, the contingent world would be in darkness; if the love of God did not exist, the hearts of men would be dead, and deprived of the sensations of existence. (Some Answered Questions, pp. 344, 345)

Thanks be to God that thou hast obtained that which was sought by all prophets and holy souls; namely, the knowledge [Page 97] of God and the love of God. First, the knowledge; and second His unfathomable love. (Tablets of ‘Abdu’l-Bahá, Vol. 2, p. 415)

In this world man must prepare himself for the life beyond. That which he needs in the world of the Kingdom must be obtained here. Just as he prepared himself in the world of the matrix by acquiring forces necessary in this sphere of existence, so likewise the indispensable forces of the divine existence must be potentially obtained in this world.

What is he in need of in the Kingdom which transcends the life and limitation of this mortal sphere? . . . In that world there is need of spirituality, faith, assurance, the knowledge and love of God. These he must attain in this world so that after his ascension from the earthly to the heavenly Kingdom he shall find all that is needful in that life eternal ready for him. . . .

By what means can man acquire these things? How shall he obtain these merciful gifts and powers? First, through the knowledge of God. Second, through the love of God. Third, through faith. Fourth, through philanthropic deeds. Fifth, through self-sacrifice. Sixth, through severance from this world. Seventh, through sanctity and holiness. Unless he acquires these forces and attains to these requirements he will surely be deprived of the life that is eternal. But if he possesses the knowledge of God, becomes ignited through the fire of the love of God, witnesses the great and mighty signs of the Kingdom, becomes the cause of love among mankind, and lives in the utmost state of sanctity and holiness, he shall surely attain to second birth, be baptized by the Holy Spirit and enjoy everlasting existence. (The Promulgation of Universal Peace, pp. 220, 221)

Consider how he (man) seeks knowledge of everything [Page 98] except knowledge of God. . . . He puts forth arduous labors to fathom terrestrial mysteries, but is not at all concerned about knowing the mysteries of the Kingdom. . . . How much he is attracted to the mysteries of matter and how completely unaware he is of the mysteries of divinity. . . .

. . . Day and night you must strive that you may attain to the significances of the heavenly Kingdom, perceive the signs of Divinity, acquire certainty of knowledge and realize that this world has a Creator, a Vivifier, a Provider, an Architect, —knowing this through proofs and evidences and not through susceptibilities,—nay, rather through decisive arguments and real vision; that is to say, visualizing it as clearly as the outer eye beholds the sun. In this way may you behold the presence of God and attain to the knowledge of the holy, divine Manifestations. (The Promulgation of Universal Peace, p. 222)

Investigate and study the holy scriptures word by word so that you may attain knowledge of the mysteries hidden therein. Be not satisfied with words but seek to understand the spiritual meanings hidden in the heart of the words. . . . It is difficult to comprehend even the words of a philosopher; how much more difficult it is to understand the words of God. The divine words are not to be taken according to their outer sense. They are symbolic and contain realities of spiritual meaning. These are the mysteries of God. . . .

All the texts and teachings of the holy testaments have intrinsic spiritual meanings. They are not to be taken literally. . . . May your souls be illumined by the light of the words of God and may you become repositories of the mysteries of God, for no comfort is greater and no happiness is sweeter than spiritual comprehension of the divine teachings. (Promulgation of Universal Peace, pp. 454-456)

[Page 99] Turn to God, supplicate humbly at His threshold, seeking assistance and confirmation, that God may rend asunder the veils that obscure your vision. Then will your eyes be filled with illumination, face to face you will behold the reality of God and your heart become completely purified from the dross of ignorance, reflecting the glories and bounties of the kingdom. (Promulgation of Universal Peace, p. 287)

Ask God that thou mayest attract divine knowledge by the magnet of the love of God. (Tables of ‘Abdu’l-Bahá, vol. II, p. 322)

The knowledge of the Reality of Divinity is impossible and unattainable, but the knowledge of the Manifestations of God is the knowledge of God, for the bounties, splendors, and divine attributes are apparent in them. Therefore if man attains to the knowledge of the Manifestations of God, he will attain to the knowledge of God; and if he be neglectful of the knowledge of the Holy Manifestations, he will be bereft of the knowledge of God. It is then ascertained and proved that the Holy Manifestations are the center of the bounty, signs, and perfections of God. Blessed are those who receive the light of the divine bounties from the enlightened Dawning-points. (Some Answered Questions, pp. 257-258)

Real love is the love which exists between God and His servants, the love which binds together holy souls. . . . For example consider and observe how the bestowals of God successively descend upon mankind; how the divine effulgences ever shine upon the human world. There can be no doubt that these bestowals, these bounties, these effulgences emanate from love. . . . Unless love exists the divine blessing could not descend upon any object or thing. Unless there be love the recipient of divine effulgence could not radiate and reflect that effulgence upon other objects. . . . Were it not for the [Page 100] love of God, hearts would be inanimate, spirits would wither and the reality of man would be bereft of the everlasting bestowals.

Consider to what extent the love of God makes itself manifest. Among the signs of His love which appear in the world are the dawning-points of His Manifestations. What an infinite degree of love is reflected by the divine Manifestations toward mankind! For the sake of guiding the people they have willingly forfeited their lives to resuscitate human hearts. They have accepted the cross. To enable human souls to attain the supreme degree of advancement, they have suffered during their limited years extreme ordeals and difficulties. . . .

Observe how rarely human souls sacrifice their pleasure or comfort for others; how improbable that a man would offer his eye or suffer himself to be dismembered for the benefit of another. Yet all the divine Manifestations suffered, offered their lives and blood, sacrificed their existence, comfort and all they possessed for the sake of mankind. Therefore consider how much they love. Were it not for their love for humanity, spiritual love would be mere nomenclature. Were it not for their illumination, human souls would not be radiant. How effective is their love! This is a sign of the love of God; a ray of the Sun of Reality.

. . . Were it not for the love of God the hearts would not be illumined. Were it not for the love of God the pathway of the Kingdom would not be opened. Were it not for the love of God the holy books would not have been revealed. Were it not for the love of God the divine Prophets would not have been sent to the world. The foundation of all these bestowals is the love of God. Therefore in the human world there is no greater power than the love of God. It is the love [Page 101] of God which is affiliating the East and the West. It is the love of God which has resuscitated the world. Now we must offer thanks to God that such a great bestowal and effulgence has been revealed to us. (Promulgation of Universal Peace, p. 250-251)

. . . The first (kind of love) is the love that flows from God to man; it consists of the inexhaustible graces, the Divine effulgence and heavenly illumination. Through this love the world of being receives life. Through this love man is endowed with physical existence, until, through the breath of the Holy Spirit—this same love—he receives eternal life and becomes the image of the Living God. This love is the origin of all the love in the world of creation.

The second is the love that flows from man to God. This is faith, attraction to the Divine, enkindlement, progress, entrance into the Kingdom of God, receiving the bounties of God, illumination with the lights of the Kingdom. This love is the origin of all philanthropy; this love causes the hearts of men to reflect the rays of the Sun of Reality.

The third is the love of God towards the Self or Identity of God. This is the transfiguration of His Beauty, the reflection of Himself in the mirror of His creation. This is the Reality of Love, the Ancient Love, the Eternal Love. Through one ray of this Love all other love exists. (The Wisdom of ‘Abdu’l-Bahá, p. 168)

. . . Love is the source of all the bestowals of God. Until love takes possession of the heart no other divine bounty can be revealed in it. (The Promulgation of Universal Peace, p. 13)

[Page 102]

The House Beyond

Amy Brady Dwelly

WHERE did I come from? This is a question that children down through the ages have wondered about until a satisfactory answer was obtained. Various and peculiar have been the answers to this eternal query. Today, however, the child of modern parents does not need to ponder long. Early he is given instructions step by step until finally the complete story is revealed to him. He accepts it unemotionally and as a matter of fact. This attitude often astonishes many parents. However, even a casual observer of little people will note with what readiness children accept from parents, explanations of phenomena whether these be of ordinary facts or of mystical truths. Whether this is because of the child’s unlimited faith in the wisdom of the grown-ups or because he has not yet acquired the reasoning faculty or perchance is already in possession of knowledge from a cosmic source which has not yet come into his conscious thinking, we do not attempt to say. The child who asked her mother, “Where was I when you were a little girl?” implied through her question the fundamental fact of eternality. What this child felt is normal to childhood. Not many children may ask questions regarding their pre-existence but nevertheless the idea of non-existence is unimaginable to the average child. Therefore he assumes he must have been somewhere before he came into this world.

The question where did I come from is more frequent than how did I get here. Since it is assumed that the questioner has reference to his physical body the answer to both where [Page 103] and how are treated in a similar manner. The answers constitute the story of human creation, which, as already stated, intelligent parents give their children at an early age. We now come to the question why am I here.

The young child does not puzzle over the why of his existence on this earth plane. He will not usually raise this question on his own initiative. In his particular manner of thinking the world and all therein exist for him. There is no need to wonder why he is here. A world without him would be no world at all. He is of necessity an egotist. To enlarge the concept of himself in order to include his family, his race, his community, his state, his nation and finally all of mankind is a matter of spiritual growth. The less of an egotist a person is, the more apt is he to ponder over the why of his individual existence. Then, too, the child feels that he is in this world so that he can grow up into an independent human being like his parents. To become an adult is the apparent concrete object of his life. It has been emphasized since his babyhood. He is told to drink his milk so that he will grow big; he must go to school so that he can learn a useful trade or profession. These and similar suggestions are hammered at him all during his childhood. To become a man or a woman, then, is a sufficient answer to the why of existence for the average boy or girl, unless the question is introduced from some outside source. The question will eventually come to any person of normal intelligence just as a small child begins finally to wonder about the riddle of birth. We believe it is valuable to anticipate this normal interest.

To present the child with a real objective for his life will be more satisfying to him than if he is left to himself to puzzle over the matter. Nothing of course should be given to a young child regarding the future life which in any way [Page 104] arouses fear or lessens his feelings of security in his present state of existence. The more sensitive and imaginative he is the more cautious one must be. The earlier, however, that the child does have a spiritual objective for his life (within his comprehension) the richer will be the meaning and the greater will be the importance of his life and all of those about him.

If we tell the child that he is on this earth plane in order that he may acquire and develop spiritual attributes which he will need on the next plane, he would find this idea difficult at first to comprehend. If, however, we tell him that he is here to build for himself a home or a house in a still more beautiful world than this one, the idea becomes infinitely more attractive. If he should wonder why he needs to build that home, it can be explained that before he was born he had to build a sort of house which he calls his body. There had to be eyes and ears; hands and feet; and numerous other parts none of which he needed before he came into this world but all very important after he was born.

“How shall I build my house?” the child will naturally ask. Then the way is open for the explanation. As it unfolds the child himself, with his imagination fired, will no doubt want to add his own ideas. This should be encouraged, under guidance, since the more he plans it, the more real it will seem to him. Every parent, guardian and teacher will know his child best and hence will adapt this idea of building a home for the future, according to that child’s understanding. Our purpose here is simply to present a few suggestions.

In this world one needs money before he can begin to erect a building. So in the world of the spirit one cannot have a home if he is a spiritual pauper. To begin with, one needs to understand justice and to practice it daily. Justice makes [Page 105] the building of a spiritual home possible. In the Hidden Words we find: “O Son of Spirit—Of all things the best beloved in My sight is Justice; turn not away therefrom if thou desirest Me and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not with the eyes of others, and shalt know with thine own understanding and not by the understanding of thy neighbor. Ponder this in thy heart; how it behoveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it then before thine eyes.”

Next one must find an architect to help plan the house. Throughout the ages God has sent His Master Architects to help His children plan their heavenly homes. Jesus was the Master Architect for the Christian Era and Bahá’u’lláh has come for this present Age. He has given us the plans in the form of His Divine Messages. If we want to build the most perfect home we can possibly build then we must constantly refer to these plans. They may seem difficult at first but our parents and teachers will help us to understand them.

The need of a firm foundation will be emphasized. This foundation will be the child’s faith and trust in God and His Manifestations. The bricks will be made up of his good deeds. “The effects of deeds is in truth more powerful than that of words.” (Bahá’í Scriptures, par. 152) These will be held together through the cement of love for his parents, his friends and for all creatures. The roof will be God’s protection; the door will be hope; the fire of the love of God will furnish warmth for the house.

There will be many rooms in the house; a room of thought; of meditation; of prayer. The most beautiful room is prayer. ‘Abdu’l-Bahá says: “The highest and most elevating state is the state of prayer. Prayer is communion with God.” [Page 106] (Bahá’u’lláh and The New Era, p. 107) The furnishings in this room are petition, adoration, praise, deliverence and forgiveness. There will be a library where we can store knowledge of God, (Glory be to Him) and this knowledge is impossible save through His Manifestation.” (Words of Wisdom, New Era, p. 90)

Everyone is building some sort of a spiritual house whether he chooses to do so or not. That is why we are in this world at all. However we are free to build the sort of a house we want. “. . . though the choice of good and evil belongs to man, under all circumstances he is dependent upon the sustaining help of life, which comes from the Omnipotent.” (Some Answered Questions, p. 289) Whether we build a fine, beautiful mansion or merely a little cabin depends upon what sort of builders we are but we must remember that our spiritual houses will be whatever sort we build while we are on this earth plane. We know that a seeing man is a better builder than a blind man. In like manner he who knows that he is building a spiritual house and knows where to find the plans will strive to make his the most perfect house that he possibly can. Let us ever bear in mind that Bahá’u’lláh demands and expects distinction for His followers.

The details and extent to which these suggestions can be used will of course vary with the age of the child and his knowledge of building. The idea is, however, fundamentally sound and puts into a concrete form the more abstract idea of spiritual growth as a preparation for a future existence.

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O MY CHILDREN!

I fear lest, bereft of the melody of the dove of heaven, ye will sink back to the shades of utter loss, and, never having gazed upon the beauty of the rose, return to water and clay.—BAHÁ’U’LLÁH

[Page 107]

THE HEART OF THE GOSPEL

BOOK REVIEW

Garreta Busey

THIS is a book by a Christian Bahá’í for Christians. George Townshend, of the Church of Ireland, is Canon of St. Patrick’s Cathedral, Dublin, and Archdeacon of Clonfert. Known to Bahá’ís as Christophil, author of “The Promise of All Ages,” a work which treats of the Bahá’í Revelation in its relation to the long procession of High Prophets Who have founded the great religions of the world, Canon Townshend is here concerned almost entirely with a study of the Bible. Only in the Prologue and the Epilogue does he refer to the teachings of Bahá’u’lláh, but the orientation which those teachings have given him is evident throughout the work.

One of the distinguishing qualities of Canon Townshend’s writing is his ability to convey a vision. In “The Promise of All Ages,” he set before us the sublime conception of the age-long scheme of redemption, emphasizing its culmination in the Revelation of Bahá’u’lláh. “The Heart of the Gospel” dwells on the historical aspects of the divine plan, as they may be discovered in the Bible.

The Bible, Canon Townshend tells us, is the history of the human race, advancing from primitive unity of the family, through diverse and complex forms, to a “multiple and highly developed world fellowship,” set forth prophetically at the end. It concentrates on the Jews for much of the way, because the Jews were the trustees of God’s universal purpose. After their failure to accept Christ, it spreads to the rest of the world. The main topic of the Bible is evolution. The first few pages of Genesis tell of the material evolution of the world, leading up to man, whom God has endowed with a spiritual nature, or “made in His own image.” Spiritual evolution begins when material evolution has been completed—that is, when it has produced man. By a slow process, with many set-backs in the form of apparent evil, it reaches its final phase in the apocalyptic age, [Page 108] described in the Bible, having then achieved harmony in the community, as well as in the individual. Into this promised age, we are now entering.

The greater part of this new book is concerned with the teachings of Jesus. It shows how difficult it was for the disciples to realize the essentially spiritual nature of their Lord’s message, and describes the methods He used to teach them. It points out the evils of materialism which have beset the Christian Community since its beginning, but insists that, in spite of man’s defective understanding, he has been, and is still being, led inevitably towards the Kingdom of God on earth.

Had Christ’s mission been longer, had He come to a people less sure of their preconceived notions of His purpose, had not His teachings been dimmed in their effect by the materialistic bias of later interpreters, we should not find ourselves in such bewilderment today. But revelation is always greater than the age in which it is given, and Canon Townshend, restating the teaching of the Gospel in the light of further revelation, given to us in this age, shows the words of Christ to have a significance more deeply spiritual and at the same time more practical, than any we have read into them before. He also points out in a most illuminating way the merging of Christ’s revelation with the Mosaic law, at the beginning of His Dispensation, and with the revelation of the Spirit of Truth, Bahá’u’lláh, at its close, thus making it clear that, although Christ Himself was independent and all-knowing, the Christian Gospel, owing to the incapacities of men, is incomplete and has for centuries awaited its fulfillment in the advent of the Glory of the Father, Whom Christ prophesied.

To strive to obtain a more adequate understanding of the significance of Bahá’u’lláh’s stupendous Revelation must, it is my unalterable conviction, remain the first obligation and the object of the constant endeavor of each one of its loyal adherents.—SHOGHI EFFENDI

[Page 109]

BAHÁ’Í LESSONS

The Bahá’í’ Life

I. The Law of the Kingdom and the Bread of Life

References:

Gleanings; 86-87, 95-97, 123, 175, 156, 141, 286, 264-369, 335-338.

Scriptures: 656, 670, 727.

Iqán: 3-4.

Suggested Questions:

Why are we born?

Why is law necessary to life?

Where does evil originate?

Can one be assured of rebirth?

What is the reality of kingship?

List in your mind some of the great assurances of the kingdom of God.

What are the conditions of search for the kingdom?

II. The Power of Thought in Active Life

References:

Wisdom of ‘Abdu’l-Bahá. pp. 13-14, 161-164.

Gleanings. pp. 164, 194.

Some Answered Questions. pp. 96, 245, 246, 250, 251, 201, 202.

The Art of Thinking—Dimnet.

Victorious Living—Fosdick, pp. 98-206.

Suggested Questions:

Distinguish between gold and useless thoughts.

How are the five inner senses related to the Spirit?

What is reflection?

Discuss imagery as an educational asset.

Find as nearly as you can your own status according to imagery-association.

How do you meditate?

[Page 110]

III. Bahá’í Prayer

References:

Doa, the Call to Prayer.

Bahá’u’lláh and the New Era. Ch. VI, VII.

Wisdom of ‘Abdu’l-Bahá, pp. 164-165.

Iqán, pp. 38-40.

Abbas Effendi; His Life and Teachings—Phelps, p. 232.

Man the Unknown—A. Carrel. pp. 188-197.

Questions:

What kinds of prayer are confirmed by Bahá’u’lláh?

What is the supreme objective of supplication?

Why is supplication necessary as well as affirmation?

What are the qualities that make prayer real?

IV. Human Relations: The Home, The Social Pattern, The Spiritual Foundation of Community Life

References:

The Marriage Tablet (Prayer Book).

Abbas Effendi, His Life and Teachings—Phelps 92-94, 167-169.

Bahá’u’lláh and New Era, 91-92.

Gleanings, 288-289, 305, 242, 278.

Divine Philosophy, Ch. VIII.

Universal Religion—Dreyfus, 160-163.

Bahá’í Administration, 21-22.

Discovering the Genius Within You—S. Cobb p. 135-136.

Security for a Failing World—S. Cobb Ch. XI.

Rebels and Saints—Ferdenand, Isserman.

We Move in New Directions—Overstreet.

Questions:

How have the marriage laws of the prophets protected society?

List as many definite applications as you can for becoming the Bahá’í social pattern.

What is the spiritual basis of Bahá’í community life?

[Page 111]

WITH OUR READERS

“WE like the new form of our magazine,” is the word which comes from our readers in many directions. Some mention especially the more convenient size, form and the easier reading type; others remark on the contents. The editors appreciate both the words of approval and especially the suggestions for greater improvement.

Several agree that the magazine is now too slight, too thin. Here our readers can help us very substantially. Do we realize that the magazine has never paid for itself? Always it has been subsidized by personal gifts or from the national Fund; or, as in the early days, it has been a gift of loving labor. One personal gift of considerable size has ceased. The way to make it self-supporting is to increase the number of subscriptions. Will you not read again carefully the letter you have received with your renewal notice —“the transformed magazine will, as subscriptions increase, add to the number of pages, and increase the number of important features.”

We agree with what many have said:—that the personal experience articles are valuable and have a wide appeal; but—the editors cannot write them. This is where we need your cooperation. Please do not think you must be “literary” to write them. They come from the heart, our own experience or one told to us. They do not even have to be articles; sometimes it is easier just to write a letter. We want especially experiences from our pioneers, both at home and abroad. Some one has suggested a letter department. Why not start it as a part of this column and as soon as it outgrows these two or three pages and we have a big subscription list it can become a department by itself. It will be a means, too, of getting acquainted with each other and thus a real help to unity. Perhaps some of you have personal letters from some of our pioneers which you would be willing to share, in part, at least.

All this is in line with a suggestion from one of our readers that there should always be one [Page 112] article on Bahá’í history, past or current, biographical or autobiographical or travel experience, so that the magazine will have historical value like the old Star. Here again we need your cooperation. We have two or three such articles but not enough to see us through a year or even six months. How fine it would be if the editors had such a deluge of good material that we just had to enlarge the magazine. And then the hope of one of our readers might be realized, that the magazine will “become a valuable institution and one that the family will fight over when the postman brings it!” (But of course the fight would all be settled in the true Bahá’í spirit!)

The editors are working towards an earlier publication date and hope that ere long all will receive the magazine by the first of each month. They plan, too, to make changes in cover quotations and design from time to time.

* * *

As announced in the April issue the theme of this number is Education. William Kenneth Christian sends us the leading article from Morrisville, New York, where he is instructor in English in the State College of Agriculture. He received his Bahá’í start in Binghamton, New York, a community that has always ranked high in Bahá’í life and activity. Dr. Genevieve Coy, who writes about Bahá’í Schools, has filled important positions in the field of education and has had first hand experience in Bahá’í education at Green Acre. She is now psychologist at the Dalton School, New York City. Mrs. Amy Brady Dwelly of Albuquerque writes The House Beyond. She, too, is a specialist in child education and was for some time connected with the Merrill Palmer School in Detroit. Dr. Garreta Busey, who writes this month’s book review, has made valuable contributions of both prose and poetry to the magazine before. Her home is in Urbana, Illinois, where she teaches English in the state university. Mrs. Mabel Hyde Paine, also of Urbana, Illinois, continues the compilation on The Divine Art of Living. We hope that this compilation can eventually be printed in book form as the second series under this popular title. The study outline material this month has been taken from the outline of Dorothy Baker’s course at Green Acre, August 10-14, 1936.

—THE EDITORS