World Order/Volume 9/Issue 1/Text

←Volume 9 Index

World Order Volume 9 - Issue 1

Issue 2→

Return to PDF view Proofread once

[Page -1]

WORLD
ORDER

THE BAHÁ’Í MAGAZINE

April, 1943

• The Child in a Chaotic World . . . . . . . . . . Olga Finke   1

• Pioneer Journey . . . . . . . . . . . . . . . . . . Virginia Orbison   7

• Sons of Spirit . . . . . . . . . . . . . . . . . . . . . . . ‘Abdu’l-Bahá   17

• The Evolution of Peace, A Symposium . . Horace Holley   20

• The Bahá’í Temple and Spiritual Evolution   Carl Scheffler   22

• The Cornerstone Itself, Editorial   Bertha Hyde Kirkpatrick   30

• Bahá’í Lessons . . .   32     • With Our Readers . . .   34

FIFTEEN CENTS

[Page 0]

THE REVELATION OF BAHÁ’U’LLÁH, WHOSE SUPREME MISSION IS NONE OTHER BUT THE ACHIEVEMENT OF THIS ORGANIC AND SPIRITUAL UNITY OF THE WHOLE BODY OF NATIONs, SHOULD, IF WE BE FAITHFUL TO ITS IMPLICATIONS, BE REGARDED AS SIGNALIZING THROUGH ITS ADVENT THE COMING OF AGE OF THE ENTIRE HUMAN RACE. IT SHOULD BE VIEWED . . . AS MARKING THE LAST AND HIGHEST STAGE IN THE STUPENDOUS EVOLUTION OF MAN’S COLLECTIVE LIFE ON THIS PLANET.

—SHOGHI EFFENDI.

---

CHANGE OF ADDRESS SHOULD BE REPORTED
ONE MONTH IN ADVANCE

WORLD ORDER is published monthly in Wilmette, Ill., by the Publishing Committee of the National Spiritual Assembly of the Bahá’ís of the United States and Canada. EDITORS: Garreta Busey, Alice Simmons Cox, Horace Holley, Bertha Hyde Kirkpatrick.

Editorial Office
1109 WEST GIFT AVENUE, PEORIA, ILL.

Publication Office
110 LINDEN AVENUE, WILMETTE, ILL.

C. R. Wood, Business Manager

Printed in U.S.A.

SUBSCRIPTIONS: $1.50 per year, for United States, its territories and possessions; for Canada, Cuba, Mexico, Central and South America. Single copies, 15c. Foreign subscriptions, $1.75. Make checks and money orders payable to World Order Magazine, 110 Linden Avenue, Wilmette, Illinois. Entered as second class matter April 1, 1940, at the post office at Wilmette, Ill., under the Act of March 3, 1879. Contents copyrighted 1943 by Bahá’í Publishing Committee. Title registered at U. S. Patent Office.

APRIL, 1943, VOLUME IX, NUMBER 1

[Page 1]

WORLD ORDER

THE BAHÁ’Í MAGAZINE

VOLUME IX   APRIL, 1943   NUMBER 1

---

The Child in a Chaotic World

Olga Finke

PRINCIPLES OF EDUCATION NEED REVISION
TO ACCORD WITH FUNDAMENTAL TRUTH

“How long will humanity persist in its waywardness? How long will injustice continue? How long is chaos and confusion to reign amongst men? How long will discord agitate the face of society?”

These questions were addressed to the world in the latter half of the nineteenth century by Bahá’u’lláh. That the waywardness and injustice of which Bahá’u’lláh spoke has culminated in a world at war, only a very few people will admit even today. How many of us would concede the assertion that discord agitates not only society, but the home, the school and the nursery as well? Bahá’u’lláh asks how long is this state of affairs to continue? I would reply that this chaos will continue until we apply the Teachings of Bahá’u’lláh in a practical way in the home, the school and the nursery. Once these principles have been firmly established, order is bound to come out of the confusion we are now witnessing.

Let us then examine some of the principles of Bahá’u’lláh [Page 2] which would be particularly adaptable to the education of children. One of the guiding principles upon which educators may well ponder is to be found in the following words of Bahá’u’lláh: “The Great Being saith: The structure of world stability and order hath been reared upon, and will continue to be sustained by, the twin pillars of reward and punishment.”

Educators once believed that a child who did well should be rewarded, and that the child who deliberately did the wrong thing should be punished. In this chaotic world in which we are living today, we have almost lost sight of this most valuable means of encouragement to every child to put forth the greatest possible effort in the right direction. Yet Bahá’u’lláh has told us that we cannot expect to have order in any other way, because reward and punishment are the two main pillars of civilization and without these two pillars we have nothing on which to build stability and order in the classroom and in the home, as well as in society. No wonder we are having chaos in the school and in the home too, for we have repudiated the very foundation on which order can be built.

THE QUESTION OF FREEDOM

No doubt at some time or other we have heard lectures or read whole books regarding the subject of freedom, so called, for the child. The child must be allowed to express himself, we were told. Inner potentialities with which the child was supposed to have been born, were not to be interfered with; on the contrary, he must be allowed to unfold like a flower. Some schools of thought went to extremes in upholding this theory. In schools where this theory was applied consistently, the greatest discord reigned and the waywardness of the children became a cause for derision. Let us see what Bahá’u’lláh teaches us on the subject of freedom:

[Page 3] “Liberty must, in the end, lead to sedition, whose flames none can quench. Thus warneth you He Who is the Reckoner, the All-Knowing. Know ye that the embodiment of liberty and its symbol is the animal. That which beseemeth man is submission unto such restraints as will protect him from his own ignorance, and guard him from the harm of the mischief-maker. Liberty causeth man to overstep the bounds of propriety, and to infringe on the dignity of his station. It debaseth him to the level of extreme depravity and wickedness.”

If man must be protected from his own ignorance, how much more is it necessary that we protect the child from his even greater ignorance? Does not liberty also cause the child to overstep the bounds of propriety and to infringe on the dignity of his station? Cannot freedom debase a child, as well as a man, to the level of extreme depravity and wickedness? Is it not a fact that since parents have deserted their children by going into war work, juvenile delinquency has increased to an alarming degree? Bahá’u’lláh has warned us that liberty must in the end lead to sedition, whose flames none can quench. If we cannot quench these flames, is it not more important today than ever before that we turn to Bahá’u’lláh for guidance in the training of our children? Continuing with the above quotation, we read, “Regard men as a flock of sheep that need a shepherd for their protection. This, verily is the truth, the certain truth.”

Let us for the present substitute the word children for “men” saying, “Regard children as a flock of sheep that need a shepherd for their protection.” Surely Bahá’u’lláh must have included children too, when He said, “Regard men as a flock of sheep. . . .” In a flock of sheep you will find little lambs who are also in need of the shepherd. If they stray away they are lost. We who have recognized the voice of the [Page 4] Good Shepherd, even though He is dressed in a different attire, must teach our young lambs to recognize His voice and to obey His bidding. The rugged individualist, like the sheep who refuses to listen to the shepherd’s voice, is in danger of being destroyed by the wolf. Continuing, Bahá’u’lláh wrote:

“Say: True liberty consisteth in man’s submission unto My commandments, little as ye know it. Were men to observe that which We have sent down unto them from the Heaven of Revelation, they would, of a certainty, attain unto perfect liberty. Happy is the man that hath apprehended the Purpose of God in whatever He hath revealed from the Heaven of His Will, that pervadeth all created things. Say: The liberty that profiteth you is to be found nowhere except in complete servitude unto God, the Eternal Truth. Whoso hath tasted of its sweetness will refuse to barter it for all the dominion of earth and heaven.”

We have closed the doors of many of our schools and nurseries to God. The name of God is not mentioned in the great majority of our schools today, and, alas, in too many of our homes this is also true. Bahá’u’lláh tells us that the only true freedom which we can ever hope to enjoy is that achieved by submitting to the Will of God. If we are not teaching our children what the Will of God is, are we making it possible for our children to enjoy the only kind of liberty which makes for real happiness?

JUSTICE TO BE LEARNED

Psychologists have taught us that there are two main types of children, namely, the aggressive type and the inhibited child. No doubt we would be able to pick out either one of these types in the classroom or in the nursery. Have we made any use of this ability to discriminate between the two types? Usually the aggressive children are still dominating every [Page 5] situation, whether in the school or in the home. The meek have not yet inherited the earth. There is no reason why we should not begin at once to apply the principle of justice in the school and in the home. The inhibited child has much to contribute, no doubt, of real value, which is lost if we do not protect him against roughscuff predominance.—“The best beloved of all things in My sight is justice,” declares Bahá’u’lláh.

‘Abdu’l-Bahá tells us, “In all schools and universities, a general rule for training should be made.” In other words all educators should be united in their aims and methods of teaching. This would eliminate another cause of confusion which we find in the schools today. Whenever there should occur disagreement on any principle of training, the answer could be found in the Bahá’í Teachings. Take for example the theory which some educators hold that a child cannot be taught anything until after he is six years of age. ‘Abdu’l-Bahá speaks on this subject, too: “Many elementary sciences should be made clear to them in the nursery; they should learn them in play, in amusement.” Here we have a direct reply to the question which has agitated teachers for such a long time. As to the question whether we should give divine and material education at the same time, we find a clear answer to that vexing question also, “The children must receive divine and material education at the same time, and be protected from temptations and vices.”

Of the sacred responsibilities of educators and the aim of education ‘Abdu’l-Bahá spoke profoundly. We close with the words of a talk that He gave in the Holy Land after His teaching mission in America: “Service to the world of humanity should be obligatory. Every student should know, with perfect certainty, that he is the brother of the people of all religions [Page 6] and nations and that he should be without religious, racial, national, patriotic or political bias, so that he may find the thoughts of universal peace and the love of humankind firmly established in his heart. He should know himself as a servant of human society of all the countries in the world. He should see God as the heavenly Father and all the servants as his children, counting all of the nations, parties, and sects as one family. The mothers in the homes, the teachers in the schools, the professors in the universities, and the leaders in the lofty gatherings, must cause these thoughts to be penetrative and effective as the spirit circulating in the nerves and veins of the children and pupils, so that the world of humanity may be delivered from the calamities of fanaticism, war, battle, hate and obstinacy, and so that the nether world may become the paradise of heaven.”

---

“In this new cycle, education and training are regarded in the Book of God as obligatory and not voluntary.”—‘Abdu’l-Bahá.

[Page 7]

Pioneer Journey

Virginia Orbison

HOW DOES a Bahá’í push off into the deep decision of pioneering in a foreign country?

Having myself contemplated longingly and somewhat fearfully the unknown regions which so urgently need to be explored and inhabited, I am recording some of the experiences attending my pioneer journey to Chile. Only to encourage others in making the decision, is this written, as our Guardian’s call for volunteers to all possible places, North and South, is still being raised.

“God will assist all who arise to serve him. . . .” (The Báb)

“By the righteousness of God, should a man, all alone, arise in the name of Bahá and put on the armor of His love, Him will the Almighty cause to be victorious, though the forces of the earth and heaven be arrayed against him . . . and if his love for Me wax stronger, God will establish his ascendency over all the powers of the earth and heaven. Thus have We breathed the spirit of power into all regions.” (Bahá’u’lláh)

Because of these promises, I had distantly hoped that my turn might come. Having witnessed the ardent and difficult preparations of two South American pioneers, and having been allowed to read some of their letters, I was filled with admiration and their works seemed quite unapproachable. Meanwhile came the Guardian’s soul-stirring calls for more pioneers and settlers, no matter how inadequately prepared they might be. So I began to supplicate with the little prayer: “O my [Page 8] God! Open Thou the door, provide the means, make safe the path, pave the way.”

I studied Spanish, worked at my job, did my committee works and Assembly duties besides taking a First Aid course. Suddenly the way really was cleared, and I found myself appointed to go to Chile, a nation so heroically plowed by Marcia Steward Atwater. What then churned inside of me— spiritually, psychologically and mentally—is a whole chronicle, but enough to say, that the process was searing and completely re-modelling.

Very soon airplane passage with many helpful instructions, was received through the Inter-America Committee’s watchful and efficient travel expert. Application was made for a passport which included letters, certificates of various kinds, plus a leave of absence from my job with more letters. During all of this process came opportunities that I never before had of telling people of the Cause—“Why make a trip to South America in these uncertain times?” In return for my answer, I was often given some astonishingly inaccurate information on Chile!

After many obstacles had been overcome, a larger one suddenly threatened me. My mother (not Bahá’í), who had only mildly questioned my trip, began to disapprove so violently that a great sense of confusion and frustration fell upon me. There was only one person who would be capable of advising me in such a situation. So a cable was sent to the Guardian, stating the problem and asking his guidance. Although delivery of any message during war time could not be guaranteed, within a few days’ time a reply was received from him worded: “Advise induce mother’s approval journey. Exercise patience. Praying success.” Only a few days remained in which to persuade the unpersuadable, but after saying [Page 9] strings of Remover of Difficulties, I approached and prepared to induce. My parent, without any preliminaries said to me: “While before I was opposed to your going—now, I am completely reconciled!”

“Exercise patience. Praying success.” Such is the power and wisdom of the Guardian! How many times have those words throbbed in my heart and enabled me to persevere and to withstand things which appeared all too formidable. In memory the marvels of obstacles removed are preserved one after the other, removed by the magic Name of the Beloved.

Then the departure. It was far from glamorous! As the plane was to leave from an Army airport at three in the morning, no one could see me off. So a faithful friend took me in her car as far as the gate, and, in the darkness of total blackout, after being examined by the guard, I was allowed to drive alone the several blocks to the entrance which was not easy to find. My fifty-five pounds of baggage was carried in, examined by the Customs (and also by the other passengers, which seems to be a form of morbid amusement among travellers!) before I could drive the car back to the gate, bid my friend good-bye (as if for a week-end, I felt) and return on foot alone in the darkness to the place of departure.

Finally the twenty—two passengers were made ready. All was quiet. Then came the one-bell stroke as signal for the crew to parade to the monster flyer. Two bells: the passengers. We filed obediently out. It was all mysterious, and had a dooms-day appearance. The windows were blacked out. When all were in, the door closed and the plane slowly taxied to position. Then sounded the huge noise of testing the motors. The sensation during this process is always that the plane must not be able to withstand such vibrations. Why doesn’t it fly to pieces and scatter itself and us into infinity? Then calming [Page 10] down a moment, it gathered itself together and surged forward with great control, mounted onto the waves of the air, and the steward passed the gum! Even a despiser of gum welcomes it on the first take-off. Soon going into a complete let-down I went sound a-sleep and only woke up somewhere over Mexico, for we descended at Hermosillo for Customs inspection. It was early morning and very warm.

The color of Mexico from the air at that time of the year is a vivid dark blue-green. When one is above the first layer of clouds a different world is found. One seems to wander through landscapes suggesting seas, with islands, which, of course, are the tops of mountains poking up through the clouds. Sometimes there are unending fields of spun sugar puffs which turn adorably pink at sunset.

Over Mexico City that first evening we plowed into convulsive blocks of black storm clouds. The mountains stood below, and muddy stretches of water lay about. While we circled the city, these clouds broke up into huge monumental divisions, and then appeared a rainbow of great size and brilliance, a triumphal arch for us to fly straight through. By the time the plane swooped down onto the airfield, the sunset had illumined all of the sparkling earth.

During the forced stop-over in Mexico much time was spent in arranging transportation out. I was not alone in this, as the Panagra office was crowded with people having the same purpose. After finally obtaining passage to the Mexican border only, on a Mexican plane in ten days, which was the only possibility, the intervening time was spent in visiting friends and sight-seeing—a trip through Xolchimilco (pronounced like such-a-milk-cow!) with its water gardens; then, following for a while the road built by Cortés in nearly a straight line over hills and valleys like a dragon trail, to [Page 11] Cuernavaca, famous place of beauty which lay on the way to the place of the sweet jewel that is Taxco. Only one who has seen it can be that sentimental about Taxco! A full moon there, gazed at from a terrace above the town, while telling of the Faith of Bahá’u’lláh to a stranger in first-time Spanish, is an experience for remembering with a private smile. The two other passengers and guide-driver on that trip started as strangers with no point of contact, but they all became closely knit friends as they, too, learned and absorbed what they could of the Faith in the short time spent together.

At three-thirty one morning, when it was cold and dark, the Panagra car came for me. Mexico City was silent and dripping. There was only one other passenger going in this car. He turned out to be a large Yankee with a Boston accent. As he was dressed for tropical places, and I was struggling with a fur coat, conversation started as he helped me. He soon found out that my destination was thousands of miles away in Chile, but that my immediate goal was the South Mexican town of Tapachula, from where I hoped somehow to “work” my way through Central America on train or plane (even boat or burro!) to Balboa, where the traffic flow eased up. I only knew that “people were getting through”. If “they” could, so could a Bahá’í pioneer, I thought. But no one had really told me about Tapachula. My fellow passenger knew it too well and was horrified to think that passage had been given there to a woman travelling alone—“why men, even, wouldn’t stop there if they could possibly avoid it”. As for me, there was nothing to think, except that hardships were to be expected; and when he saw that his words had not made much impression, and that I needed a richer description, he said: “Well, as one of the boys told me, ‘I don’t mind having the rats crawl over me during the night, but when they chew the pillow out from under my head, this is too much!’” Then [Page 12] my mind swiftly visualized a terrified pioneer trying to look brave while perching all night on a stool surrounded by the ravening rats of Tapachula! But I said nothing. My ticket said Tapachula, and I was lucky to get that far on my way, travelling being what it was during war time.

Well, a curious thing happened. My new friend knew a lot about the proceedings at the airport. We had breakfast together as the sun came out of the mist. My spirits darkened, and I wondered how I would weather Tapachula. He kept telling me to try for the Panagra plane as soon as possible and to stay at the hospital instead of the hotel if they would take me in. (I later found out that it was worse.) I really must have looked stricken, as he suddenly exclaimed: “Wait, I’m going with you!” That’s what he said; so I started saying more Remover of Difficulties, peeking every little while to see him using the phone, conferring, holding up the plane’s departure, and finally coming back with his ticket changed. “I’ll see that you get out of Tapachula!”

We sat well up over the wings of the smaller Mexican plane, as the weather promised to be rough (but all the way South the “rough weather” was an unruflled pond). We finally reached the tiny airport of Tapachula.

The air was suddenly warm and soggy. My winter clothes stuck to me. The ticket agent examined my ticket and laughed when I anxiously told him I wished passage out that very afternoon by Panagra plane. He remarked emphatically that there were already three men who had been waiting for seven days to get out. They were still waiting. My Yankee smiled and told me to come with him. Then he and some rough but pleasant-looking men whom he knew drove me in a station-wagon through banana groves into the village. There is no use to describe the best (and only, I guess) hotel. We dined [Page 13] after a little, with the town’s highest society in a sort of beer parlour, in heat, filth, flies and friendliness. The matter-of-factness of the whole thing—and the complete kindness and consideration of that man! Now and then I thought of the committee’s last instructions: “Now don’t speak to any strange men in those countries!”

Later, but all in its own time, we returned to the airport through the afternoon flood, and sat ourselves in the comfortable and clean wicker chairs (as the place was newly built). The Remover of Difficulties was my refrain. The ticket agent asked for my ticket, while the engineer and “the boys” talked things over with him. My luggage was examined by the Aduana. By the time the lake was swept off the concrete field, the afternoon Panagra came droning in. My bags were carried out. In my purse I spied my precious Persian coin given me by a Persian Bahá’í child. There at hand was the good gift, and I had to urge him to take it, telling him that it bore Protection and my continuous gratitude. They walked to the barrier with me. One-bell: Crew. Two-bells: Passengers. “Well, I guess that’s all I can do for you now,” he said. The handclasps were fervent. I walked alone to the plane. As the door shut and we mounted into the clouds, I wondered if that man would ever know that he had been “possessed” of an angel that day.

Only a few hours to Guatemala City. The miracle of getting away from Tapachula was emphasized by the long parade of evil volcanoes attended by belching clouds which could well have been smoke. The scene was too strange to be real, yet it was as real as my flying past.

The three days in Guatemala were spoiled by the absence of young Johnny Eichenauer, intrepid pioneer of the Central Americas.

Leaving Guatemala presented the same difficulties of [Page 14] crowded applications. The advice of a hotel clerk who noticed me after three days, was to go to the airport every morning at five, then spend the rest of the time in Panagra office. A dismal thing. I decided against the early morning checking out, but did sit in the office that evening along with dozens of others, forlorn-looking from many disappointments. The promised assistance was urgently called for. While the names of the next going-out passengers were being announced, I sat apart, with my eyes on the clerk. Suddenly he said my name. “Will you take as far as Costa Rica?” I certainly would, and so did a young man from Texas. The next morning at five we were watching the world slide by, coming down at Tegucigalpa, Honduras, the coziest little luminous town tucked into a green valley that one would ever hope to see, and soon, San Jose, Costa Rica.

Of course after the usual procedure of begging for a plane place the finding of Gayle Woolson was the problem. With only her Post Office box number, I asked several officials questions which they did not understand at all. At last one official spoke eagerly to me, and I heard the word Bahá’í. Si, Señor, yo soy Bahá’í,” I managed to say. He seemed to say the same, so we were immediately amigos. He took me straight to Gayle, and many a lesson in good pioneering did I have from her and her lovely Bahá’í friends.

During our stay in Costa Rica, the Texas oil engineer and I had many talks on the Faith while we watched the ox-carts, many of them equipped with folded black umbrellas for the afternoon rain, or sat in the Paseo listening to a juke box and drinking Coca-Cola. He had found what he hoped was a protection against the lovely Venezuelans by acquiring a wedding ring while on a visit to the States, but due to the transportation problem the new wife had to stay at home. Any man who [Page 15] goes to see a girl twice in that country is considered engaged to her. And the South Americans are eager for a North American husband because he does not keep his wife in seclusion!

Again the impossible was achieved, and after ten days of many disappointments, during which I learned to know the charming and hospitable Costa Ricans, a plane bearing a Bahá’í was making its run toward Panama.

In the warm and humid Canal country I was happy with Louise Caswell and Cora Oliver who have made a most inviting and homelike Bahá’í Center of their apartment, which is spacious and modern. The Bahá’ís were most agreeable, and especially gracious was Alfred Osborne, outstanding Negro educator, who has embraced the Faith and is tirelessly proclaiming it. Gwen Sholtis, on her way to a pioneering post in Venezuela, was with us and we enjoyed comparing our experiences and wishing each other success. Panama was very busy with war defense so we were not able to see much, and the Canal did not present its usual appearance.

After leaving Panama the plane seats were easy to get, and only one night did I stay in Cali, Colombian town by a singing river. Lima, Peru, appeared very beautiful in the small glimpse to be had. After Peru, the country looks like a dull brown clay relief map, all down the long coast beside the barrier of the Cordilleras. After completely arid Arica, and equally brown Antofogasta, we finally reached the green and fertile (because watered) lands of Central Chile. Now the snow lay low on the Andes from there into Santiago, which was reached in the middle of a cloud-blown day.

The realization of being such a tiny part of which so much is expected, in the Great Plan wherein South America is to become the “spiritual descendant” of North America, was an [Page 16] overwhelming accompaniment to my long ride from the airport in streets lined with still-bare trees, as it was the middle of September and just beginning Spring. The entrance into Santiago was necessarily as lonely as the leaving of home. Over three weeks, there were, of wonders, beauty, excitement, astonishment, new friendships, new confirmations and the ever-conscious knowledge that “a company of His chosen Angels shall go forth with them”! Only a year in which to fulfill the Master’s call made twenty-five years ago! We must not fail the trust that the Guardian has put in our ability to finish this mighty work.

No news from home since leaving. The only letter for me on arrival was from the engineer in Mexico who wrote that although the rats chewed his shirt and bag in Tapachula, already the Persian coin had brought him startling good fortune. “There is a mysterious Power in this Cause. . . .”

---

A kindly tongue is the lodestone of the hearts of men. It is the bread of the spirit, it clotheth the words with meaning, it is the fountain of the light of wisdom and understanding.—Bahá’u’lláh.

[Page 17]

Sons of Spirit

‘Abdu’l-Bahá

TONIGHT I desire to introduce to you my own son. This person [Valiola Khán] who is standing before us is the son of his Holiness V———. His father was martyred with perfect joy and happiness. He gave up his life in the path of the Blessed Perfection. His brother was then twelve years old. He was a boy. He was embodied spirit. He was embodied light. Under the chain he supplicated unto God. With perfect felicity, happiness and glad tidings he sacrificed his life. They decapitated him, and while he was being martyred he raised the voice of “Yá-Bahá’u’l-Abhá!” Therefore you must have great consideration for this young man [Valiola Khán]. His characteristics are praiseworthy. Whatever he says is truth. He has no other aim except the good pleasure of the Lord. He is pure; he is devout; he is sincere; he is a believer; he is assured.

This night is the last night. I desire to counsel you, and that counsel is that you must live and act toward each other with infinite love and happiness. I have traveled this long distance. I have undertaken the vicissitudes of a long trip until I reached this shore. My aim was to cast in the tabernacle of your heart the splendor of love, so that you might enjoy the greatest communion of spirit and union towards each other, so much so that you might have love for each other, so that you might sacrifice your lives for each other; so that you might become sanctified and purified from these worldly conditions. May you become all heavenly. May you become wholly of the world of light, all illumined, having no other aim except the good pleasure of God, and turn your faces to [Page 18] no other direction except toward the Kingdom of Abhá. Your aim must always be in the direction of service to the world of humanity. Your highest hope must be this: to serve a soul. Your greatest desire must be this: to become the cause of rest and peace, and to become the cause of spreading the oneness of the Kingdom of humanity. Although you are weak upon the earth, yet may you become the people of heaven. Although you are enshrined within this body, yet your spirit may be soaring. Although you are living in this world, yet may you live in the realm of Might.

God has created in man two aspects. One aspect is the aspect of the animal kingdom, and another aspect is the human one. One is the satanic aspect and the other is the merciful aspect. Try so that the merciful may conquer the satanic tendencies, so that illumination may vanquish darkness. If you live in the world of nature you shall be deprived of all the bounties of God. If you are released from the world of nature, you shall attain to all the divine bestowals, for the world of nature is the station satanic and guides man to the vices of nature, directs man to falsity, directs man to hypocrisy, directs man to tyranny. It calls the attention of man to oppression, it calls the attention of man to greed, and it calls the attention of man to worldly desires. But the world of spirituality guides man to truthfulness, guides man to faithfulness, guides man to compassion and tenderness. The world of spirituality guides man to all the virtues of humanity. It is my hope that mercifulness may conquer your lives, so that the darkness of the human world may entirely disappear and the divine illumination be revealed.

Consider in the world of man that certain souls have been found in this world who are brilliant in the horizon of God. All the souls revere them. Consider how man is beloved. On [Page 19] the other hand, study how man is abased, how low is his station to the degree that he worships the stones. The stones which are the lowest strata of this world become the direction of his worship. Consider how these two qualities are represented in man, loftiness and lowliness. If he is characterized with the merciful attributes, day by day he becomes more beloved. If he is characterized with the satanic tendencies, day by day he becomes lower and debased. All the Prophets of God have come into this world for this—to adorn the world of humanity with divine virtues and to release all the creatures from the vices of nature. Although [men] are earthly, that they might become heavenly. Although they are of this nether world, that they might become illumined. Although they are living in misguidance, that they might find guidance. This is the good pleasure of the Lord. It is my hope that you may attain thereto and live and associate with each other in the utmost of affection and fellowship. Day by day may your love increase. Day by day may your humanity increase. Day by day may your unity expand, so that the banner of the oneness of the kingdom of humanity may be unfurled in the region of the world, and may you become the cause of the union and agreement of all the religions. This is my infinite hope for you.

Hitherto unpublished address delivered by ‘Abdu’l-Bahá on July 19, 1912, at 309 W. 78th Street, New York City.

[Page 20]

The Evolution of Peace

Bahá’í Teachings on World Reconstruction

A SYMPOSIUM

OUR AGE has become a school of experience in which humanity is painfully learning the rudiments of true civilization. No person and no group, great or small, is able to remain aloof from the working of this vast and unprecedented transformation of thought, of custom, of attitude and of the form and character of the social units. A process of inexorable change operates throughout the area of human existence. Not amelioration of conditions only, but even survival, has come to depend upon our capacity to accept the necessity of change and upon our ability to respond by movement in the right direction away from the powers of destruction and into the new dimensions where the creative powers are at work.

Peace is our human word for successful readjustment. By “peace”, therefore, one does not mean a formula to prevent change, but a spirit of evolution releasing change for arrival at a goal beyond the present human state.

The first and simplest of the discarded formulas is that peace retains the present world by eliminating from it the element of struggle. There can still be sixty or more sovereign nations, but they will all keep the peace. There can still be the same distinctions of race, class and creed, but they will live together in tolerance and agree how far they can disagree. This type of peace is peace by treaty, by contract, and the very treaty which is to establish peace recognizes that peace is nothing else than a gift made by powers and sovereignties developed by war.

Of this conception of peace, when symbolized by the first Hague Conference, ‘Abdu’l-Bahá declared that it was like a meeting of wine merchants for abolishing alcoholic liquor.

Beginning with the establishment of the League of Nations, a more advanced conception of peace claimed attention. The League is the half-way step between a conference and a federation. It set up bodies of continuous action, unlike the conference which limits action to the duration of meeting, but these bodies were given a delegated [Page 21] and not an independent authority, and decisive action required unanimous agreement by all the independent powers involved.

Now we have witnessed the complete failure of all peace effort and organization established prior to 1939, and the problem of peace has returned to its very beginning in the agony of a war-disrupted world. The school of experience, and the direness of the common need, has stimulated the rational mind in all civilized countries, and reinforced the latent will to peace far beyond any previous expression in history. There is scarcely a social group, political, cultural, economic or religious in nature, which has not adopted or at least approved some program for the post-war world. In the radio we possess an instrument for social influence which offers truth and justice a means to fulfilment in human minds and hearts no king or conqueror ever possessed. The interval between realization and action has been miraculously cut down, and the capacity of human spirits to act together like notes in one symphony has been enlarged from countries to continents, if not to the entire world.

The Bahá’í looks out upon this tumultuous ocean of danger, hardship, change and possibility without confusion and without dismay. He beholds everywhere the growing response to the spiritual powers which made Bahá’u’lláh their spokesman in this new cycle of the rise of world civilization. The Bahá’í has the complete assurance that the unassailable basis of true peace has already been laid—laid in the world of the soul, the world of truth, the world of justice which God protects from spoliation by any material force. Political and economic evolution there must be, to supply channels for the beneficent new spirit to operate in society, but these are to be realized as means and instruments, not as ends in themselves, not as sources of the universal creative power.

The Bahá’í teachings hold the clue to this mighty drama of the transformation of human life in our day. They bring understanding of what part is played by conscious faith, and what part is to be played by leaders and masses unconscious of Bahá’u’lláh but deeply and conscientiously concerned with just solutions of the immediate problems of war and peace. As peace is an evolution and not a static condition, this department will present brief studies of the Bahá’í teachings throwing light on World events and programs as they claim public attention.

—HORACE HOLLEY.

[Page 22]

The Bahá’í Temple and
Spiritual Evolution

Carl Scheffler

STEP BY STEP with the process of raising the universal House of Worship on the shore of Lake Michigan there has gone forward also the development of the Bahá’í community of North America. The period of about forty years during which the material structure has been raised witnessed a corresponding increase in the number of believers and in their unification within a new spiritual order. The first group of American Bahá’ís centered in Chicago, and in their activity and devotion the idea of constructing a great Temple was born. Similar groups began to form in New York, Washington, Kenosha and other cities, and the Temple project formed a powerful bond between them. From those early and primitive conditions of faith, when the followers of Bahá’u’lláh had little Bahá’í literature and no experience of the working of the new spirit through a community of believers for universal ends, to the present time, when the Bahá’í community of North America has representation in hundreds of cities and has sent its teachers out to all parts of the world, a tremendous spiritual evolution has taken place. The centering of thought, devotion and financial offering upon the great ideal of the Mashriqu’l-Adhkár has been the formative element, the means chosen by ‘Abdu’l-Bahá Himself to bring the Bahá’ís to maturity throughout this continent.

The great significance, at this time of world chaos, of the establishment of a World Religion which in the last century has had its impact on oriental countries and now has gained a [Page 23] following strong enough to accomplish the task of erecting so beautiful and costly a structure to symbolize its Faith, cannot be overestimated.

The building must be regarded as a symbol of the power of the teachings of Bahá’u’lláh. It stands for the universal teachings which He proclaimed to the world and it represents, so His followers firmly believe, the renewal of true religion in the Western hemisphere.

In the Book of Laws written by Bahá’u’lláh there appears the following exhortation: “O concourse of creation! O people! Construct edifices in the most beautiful fashion possible, in every city, in every land, in the name of the Lord of Religion. Adorn them with that which beseemeth them. Then commemorate the Lord, the Merciful, the Clement, in spirit and in fragrance.”

The Bahá’ís, because of this exhortation, envision the erection of similar structures everywhere. The first one was built in Ishqábád, Russia, and it was a letter from the Bahá’ís of that city to the followers of the Faith in Chicago that moved those pioneers of the religion to arise in a similar enterprise for their city.

No fair estimate of the progress of this work, which in itself was fraught with exceedingly great difficulties, can be made without relating its unfoldment to the establishment and progress in this country, of the Faith itself.

The Cause was first mentioned here in 1893 at the Congress of Religions held in connection with the Columbian Exposition. There Dr. Jessup, President of the American College at Beirut, Syria, spoke at length about the remarkable life and teachings of the two great personages who were held by the Turkish Government as political exiles from Persia in the fortress of ‘Akká. This address, describing the universal [Page 24] aspect of the Cause of Bahá’u’lláh, cannot properly be linked to the actual establishment of the Faith in America, except in so far as it awakened interest and awareness to prompt the search that finally made contact with more direct sources of knowledge.

In 1897 a party led by Mrs. Phoebe Hearst made a visit to the prison city and gradually an intimate contact with ‘Abdu’l-Bahá was established and a fairly comprehensive knowledge of the teachings had been carried over the country by correspondence and through pilgrims who traveled from this country, as well as teachers who came from the Orient at the behest of ‘Abdu’l-Bahá.

It was, then, in 1902 that we received the letter from the Persian Bahá’ís who resided in Ishqábád.

The number of Bahá’ís in America at that time was exceedingly small, and they were spread over a wide area, yet they had established an embryo organization patterned as closely as possible after the plan outlined in the Writings of the Faith. The governing board of the Bahá’ís of Chicago, then known as the “House of Spirituality”, appealed to ‘Abdu’l-Bahá for permission to erect a House of Worship in Chicago. His reply, written in ‘Akká, June 7, 1903, gave permission for the undertaking in the following words: “O ye who are attracted! O ye who are firm! O ye who are zealous in the service of the Cause of God and are sacrificers of possessions and lives for the promotion of the Word of God! I perused your recent letter . . . and my heart was filled with joy through its beautiful meanings and its eloquent contents. Truly they were suggested by the breaths of confirmation from the Glorious Lord.

“The century is great and the age belongeth to His Majesty, the Merciful, the Clement. The power of confirmation [Page 25] hath moved all beings and the potency of (Divine) help hath made the world of existence active. The Sun of Reality hath dawned from the temperate point and the Star of equatorial line hath shed radiance upon the East and the West.

“Although human souls are mostly heedless and negligent, and the sects, tribes and nations are submerged in the slumber of inadvertence, yet the Divine summons will ere long awaken (them) and the glad-tidings of the Kingdom will soon make the souls attentive.

“In the cycle of His Holiness Christ, a long time elapsed before the fame of praise and sanctification became worldwide; nevertheless, consider how at length it encircled the globe. But the glorious radiance, like shining twilight, of this Sun of the horizons, in the very inception of its dawn, was wide-spread; therefore, consider what great results will be soon forthcoming and what wondrous signs shall appear. Now is the commencement of organization, hence every affair concerning the Kingdom of God is of paramount importance.

“Among the most important affairs is the founding of the Mashriqu’l-Adhkár, although weak minds may not grasp its importance; nay, perchance, they imagine this (Mashriqu’l-Adhkár) to be a temple like other temples. They may say to themselves: ‘Every nation has a hundred thousand gigantic temples; what result have they yielded that now this one Mashriqu’l-Adhkár (is said) to cause the manifestation of signs and prove a source of lights?’ But they are ignorant of the fact that the founding of this Mashriqu’l-Adhkár is to be in the inception of the organization of the Kingdom. Therefore it is important and is an expression of the upraising of the Evident Standard, which is waving in the center of that continent, and the results and effects of which will become manifest [Page 26] in the hearts and spirits. No soul will be aware of this mature wisdom save after trial.”

Thirty-nine delegates representing thirty-six cities were present. They appointed committees to arrange for the formation of a permanent national organization of the Temple project. This organization, known as the Bahá’í Temple Unity, formed an Illinois Corporation Which carried forward the work of the building and other Bahá’í activities of national import until the establishment of the National Spiritual Assembly of the Bahá’ís of the United States and Canada.

The Will and Testament of ‘Abdu’l-Bahá, directing the course of Bahá’í evolution after His death in 1921, gave rise to the present Administrative Order, for which the believers in East and West had been prepared. By 1927 the National Spiritual Assembly had become able to adopt a constitution and by-laws defining, under the Guardian’s advice and instruction, the qualifications of Bahá’í belief and the functions and duties of the elective Bahá’í institutions. This body was given control of all national activities of the American Bahá’í community, and superseded Bahá’í Temple Unity in the exercise of authority. The Temple property, soon afterward, was transferred to Trustees for the benefit of the National Spiritual Assembly, and these Trustees have proceeded with the construction and maintenance of the edifice since that time.

In 1912 ‘Abdu’l-Bahá visited America. Through the Young Turk rebellion in 1908, the long period of imprisonment was ended and on May 1, 1912, He blessed the site of the building with His presence.

That momentous event will forever distinguish this edifice.

It stands not only as the first Mashriqu’l-Adhkár in the western hemisphere; it is the only Bahá’í House of Worship in the world dedicated by ‘Abdu’l-Bahá. Not only did He walk [Page 27] upon the grounds but He personally laid a cornerstone as a symbol of His participation in the construction. (This stone now stands embedded in the foundation of the building in the approximate location in which it was placed by the Master.)

These events will therefore make this edifice the greatest shrine in the western Bahá’í world. It already has become a center of attraction to thousands who have traveled from all parts of the World, to see its wondrous beauty and to pray. What the future promises can easily be imagined, for with the unfoldment of its inevitable destiny as the greatest shrine of a World Religion in the western hemisphere it is obvious that its present development, lovely as it may be, is only the promise of what is to come. Its inner ornamentation, the environs, the accessory buildings will be built and rebuilt in ever increasing splendor as will be befitting the homage given to it by a grateful humanity.

The fifth annual Convention was blessed by the presence of ‘Abdu’l-Bahá. In the course of the year (1912) arrangements were made to purchase the tract of land on the lake shore. This consisted of 293 front feet, running to the water’s edge. This tract is now partially occupied by the administrative office of the National Spiritual Assembly. The purchase price of this land was $17,000.00. The total amount contributed that year was $7,292.45.

The following year the annual Convention took place in the city of New York. At the end of the year substantial payment was made on the lake shore tract, reducing that indebtedness to $9,000.00. The contributions for the year 1912-1913 amounted to $14,206.42.

The Seventh convention (1914), in which the Bahá’ís celebrated the Fiftieth Anniversary of the Declaration of Bahá’u’lláh, was made memorable by the report of the completion [Page 28] of the purchase of the land. In seven years the small band of Bahá’ís in America and Canada, with the help of Bahá’ís in other lands, had collected $72,399.85. $51,500.00 of this had been used in purchasing the site, the remainder was to start the building fund.

In this total, the amount received from Bahá’ís of other countries was $11,159.75.

The architectural design of the building was decided upon at the Convention held in New York in 1920. The design prepared by Louis J. Bourgeois of West Englewood, New Jersey, was presented to the Convention in the form of a large plaster model. Other architects submitted plans in the form of both plaster models and drawings. The Bourgeois design which, because of its unique character and exquisite beauty, captured the enthusiastic endorsement of the assembled Bahá’ís, was, nevertheless, selected only after it had been endorsed by a group of prominent architects and engineers who were invited to view it in the Convention hall.

The Executive Board also felt it necessary to submit the design to ‘Abdu’l-Bahá, and since it was obviously impossible to send the model to Haifa they directed Mr. Bourgeois to prepare drawings showing a front elevation and a cross section of the building, arranging for the architect himself to take these to Haifa and there receive ‘Abdu’l-Bahá’s instructions regarding the building. About the middle of January, 1921, Mr. Bourgeois sailed to the Holy Land. The drawings were left with the Master, and they now hang in the Shrine of ‘Abdu’l-Bahá.

In a Tablet addressed to Mrs. Corinne True, ‘Abdu’l-Bahá indicated that the Bourgeois design as submitted was too large and too costly, and therefore, Mr. Bourgeois prepared his plans to reduce the size of the structure somewhat. It is interesting [Page 29] to note that ‘Abdu’l-Bahá set the cost of the building at one million dollars. “If possible, Mr. Bourgeois may reproduce the same model on a smaller scale, so that one million dollars may suffice for its construction.”

In its smaller form the estimates placed the cost of the entire structure at $1,200,000. This figure did not include any interior finish beyond a rough plaster surface.

Construction began with a contract let to Mr. Avery Brundage on the 17th day of December, 1920. This contract was for caisson foundations, the plans for which had been approved by Mr. Allen B. McDaniel of Washington, D. C. The Wilmette Village Board issued a building permit on the 19th of March, 1921.

It was in that same year, November 28, 1921, that the revered ‘Abdu’l-Bahá left this world. The grief of that loss exalted the believers with a profound sense of sacrifice, and enabled them to realize the import of the Will and Testament which the Architect of the Bahá’í World Community had prepared.

Turning to the Guardian, Shoghi Effendi, for advice on the next phase of Temple construction, the American believers were, in 1925, directed to accumulate a fund of $400,000 before placing any new contract. The superstructure was completed and turned over by the Fuller Company at the opening of the Convention in 1931, nineteen years after the day on which the Master had blessed the undertaking.

In 1937, Shoghi Effendi called upon the American Bahá’ís to complete the exterior of the House of Worship before the end of the first Bahá’í century, 1944. This privilege has been consummated well within the seven year period allowed.

[Page 30]

The Cornerstone Itself

LITTLE by little a new understanding of the meaning of peace is taking hold of people. The idea of peace is not new. Neither is the desire for it. What we are beginning to understand is that peace is not just the opposite of war. It is now clear that the signing of peace pacts is not enough, that even a court where nations may settle their disputes if they please is not enough. With a forced understanding that the price of war in human life, suffering, hunger, homelessness, disease, economic dislocation and all it involves is no longer endurable we are asking in earnest—what is the price of peace?

More and more people are saying, this time we must have a peace that will endure. Such a peace must be a just peace else plainly it will not endure. That world government is the only answer to this desire for enduring peace is the idea that is taking hold of people. The future world, which must be a better world, is being talked about in forums, round tables, over the radio, in small and large gatherings. It is being written about in newspapers, magazines, pamphlets, books. The organizations to work out plans for such a world government and to establish the means to bring it about are so numerous as to be almost confusing. Indeed we are going through the experience of watching the emergence into the realm of action of an idea long held in the realm of thought.

No one thinks of this reorganization of the world as an easy task. As the forces to accomplish so tremendous a change are becoming consolidated, so the forces of opposition are consolidating against it. Obstacles must be and are expected. Nations do not easily yield their powers or any part of them to a sovereign world state. Bahá’ís are among those who feel confident that obstacles will be overcome.

In the thoughts of many the greatest obstacle to just and permanent peace lies in people themselves. How can we be sure, they say, that cunning and malicious groups or nations will not again spring up and, intent upon seeking their own aggrandizement or power, plunge the world once more into a holocaust of terror?

[Page 31] It is right here that the World Order of Bahá’u’lláh goes beyond any other plan offered to struggling humanity. The mission of Bahá’u’lláh, He Himself tells us, is to “regenerate and unify mankind”. These two words, regenerate and unify, hold the secret of lasting peace. The creative word of Bahá’u’lláh is already regenerating men. Bahá’u’lláh promises that all people will come under the influence of His regenerative power so that every one will live on a higher spiritual and ethical plane than we have ever known. Bahá’u’lláh’s unification of mankind has also begun. It has begun not as a political or economic unity but as unity in religion, one common Faith throughout the world. It is this unity in religion, ‘Abdu’l-Bahá tells us, which is the “cornerstone of the foundation itself”. This is God’s plan, not man’s.

Step by step, we are told, this plan will be perfected. The nations can and will, unconsciously impelled by the forces God has poured out upon the world through the creative Word of Bahá’u’lláh, establish a world government which will be sovereign in those matters which have hitherto been the causes of war. This peace of the nations, called by Bahá’u’lláh the Lesser Peace, which Shoghi Effendi speaks of as a “momentous and historic step”, will, he says, “bring in its wake the spiritualization of the masses” because the unification of the nations will give opportunity for the spread of the knowledge of Bahá’u’lláh and gradually all will come to recognize and freely acknowledge the claims of His Faith. This universal acceptance of the Faith of Bahá’u’lláh will, in its turn, Shoghi Effendi assures us, bring about “the fusion of all races, creeds, classes, and nations which must signalize the emergence of His New World Order. . . . Then will the banner of the Most Great Peace be hoisted.”

Bahá’ís, assured by their knowledge of and belief in, the spiritual potency of the Revelation of Bahá’u’lláh, are working not only for the peace and world order of the nations, but are building upon “the cornerstone of the foundation itself”, confident that thus they are helping to establish that Most Great Peace which will endure not a thousand but thousands of years. —B. H. K.

[Page 32]

BAHÁ’Í LESSONS

The Kitáb-i-Íqán

I. The Path of Faith.

(References: pages 3-20; 192-200)

A. They that tread the path of faith (3).

B. Consider the past (4-7).

C. The indignities heaped upon the Prophets of God (6-7).

Noah (7-9). Hud (9). Salih (9-10). Abraham (10-11). Moses (11-12). Jesus (17-20).

D. Advent of every true Manifestation accompanied by strife (12-13).

E. Whatever in days gone by hath been the cause of the denial (13-14).

F. Leaders of religion have hindered their people (15-17).

G. The true meaning is revealed to none except those that manifest (17).

H. Thus hath God laid hold of them for their sins (18).

I. When a true seeker determines (192-194).

J. The attributes of the exalted (195).

K. Only when the lamp of search is kindled (195-196).

L. The City of Certitude (197-200).

II. Prophecy and Symbol.

(References: pages 20-93; 200-229; 253-257)

A. I go away and come again unto you (20).

B. In the Dispensation of the Qur’án both the Book and the Cause of Jesus were confirmed (20-21). Neither the person of Jesus nor His writings hath differed from that of Muḥammad and of His holy Book (21).

C. Consider the distinction, variation, and unity characteristic of the various Manifestations (21-22).

D. The companions and disciples of Jesus asked Him concerning those signs that must needs signalize the return of His Manifestation (22, 24-33).

E. The breeze of life cannot last (23).

F. That these divine Luminaries seem to be confined to specific designations (34-35).

[Page 33]

G. The term “suns”:

applied to the Prophets (35).

divines of the former Manifestations (36-38).

laws and teachings (38-40).

the sun shall be darkened (41-42).

H. The cleaving of the heavens (44-45, 48-49).

I. The changing of the earth (46-48).

J. The purpose underlying all these symbolic terms (49, 52-53).

The Qiblih (49-52).

The incident of Moses (53-56).

The state of Mary (56-57).

The fire of vengeance—the waters of mercy (57-58).

K. Take heed, O brother! (58).

L. He is made Manifest in this day (58-61).

M. Then shall appear the sign of the Son of Man (61-62).

Abraham (62-63). Moses (63). Jesus (64-65). Muḥammad (65). The Báb (65-66).

N. Then shall all the tribes of the earth mourn (66-67).

O. The term “heaven”:

loftiness and exaltation (67).

coming in the clouds of heaven (67).

Heaven of Command, Will, divine Purpose (68).

P. The resplendent morn of true knowledge (68-69).

Divine Knowledge, Satanic Knowledge (69-70).

Q. The term “clouds”:

those things contrary to human desires (71).

annulment of laws (71).

exalting of the illiterate (72).

the human temple of the Prophet (72-73).

the dark clouds that intervene (73-74).

R. Should we ask for a testimony of His truth (75).

S. The symbolic term “smoke” (76-78).

T. Ere long the standards of divine power (78).

U. The term “angels” (78-80).

V. Adherents of Jesus have never understood these words (80-81).

W. Such objections and differences have persisted in every age (81-83).

[Page 34]

WITH OUR READERS

WITH this issue World Order begins its ninth volume, but this is the thirty-fourth year of the publication of the Bahá’í Magazine which for many years was called The Star of the West. The editors are planning a new department called “The Evolution of Peace” (see page 20). We all understand, for Shoghi Effendi has told us, that the first stage of peace which will follow this war is what is called by Bahá’u’lláh, “The Lesser Peace”, and that it will be made by the nations unwittingly impelled by the unifying forces released by Bahá’u’lláh. Since it must be a political peace, Bahá’ís as such have no direct part in it, yet we know its great importance and pray for its speedy accomplishment, believing that in its train will come greater and greater opportunities for the spread of the knowledge of the World Order of Bahá’u’lláh. This Lesser Peace will prepare mankind for the acceptance of the Revelation of Bahá’u’lláh on which the Most Great Peace is based.

This new department is in the nature of a symposium which will show how current events and thoughts are moving the world towards this Lesser Peace, and what elements and principles enter into the Most Great Peace. We hope many of our readers will offer voluntary contributions. Its object is to help us all keep abreast of the changes which are rapidly taking place in the thoughts and plans of the people and the nations in the direction of the laws and principles laid down by Bahá’u’lláh. A contribution may be an analysis of your own, or it may be your comments on a book, article or news item which you have read or a lecture or forum which you have heard. Your comments will link up such current thought or plan or problem with Bahá’í teachings. For example, the problem of a language or languages suitable for conducting the peace negotiations is already being discussed by at least one writer. We ask our readers to feel a great interest and responsibility in making this new department a success. Two magazine pages or about [Page 35] 650 words is the limit in length. We hope all will be very alert in this matter.

* * *

There are some other ways in which we need the help of our readers. Much good radio material is going out over the air and there is call for more that is easily and quickly available. Often a good radio talk also makes a good magazine article. We have printed a few such from time to time and would be glad to receive more, especially those that have called forth response. Thus our magazine can supplement the work of the radio committee.

Also, we would like to print at intervals lists of references which are suitable to use on Bahá’í anniversary days. Often our younger communities have had little experience in arranging suitable programs for these days and are not sufficiently familiar with Bahá’í books to easily find readings. We ask Feast program committees to send us programs and reading lists which have been found especially helpful and appropriate. These would be printed simply as suggestions, for there are no set forms of service among Bahá’ís. Somewhat related to this request is another—that Bahá’ís send in references suitable for reading at funeral services. These may be a great help to some in younger communities who are suddenly called upon to help at a funeral service or to conduct one. Readings suitable for the occasion of marriage are also desired.

* * *

Our leading article this month introduces the new volume with an interesting theme—child education. Miss Olga Finke teaches in a nursery school in Atlanta, Georgia. She is a graduate of the Child Education Foundation, a school in New York City founded by Dr. Marie Montessori when she was in this country. Miss Finke writes, “I have had sixteen years of experience teaching in nursery schools both in New York City and in the Southland, with the rich and the poor and with children of various races.” We hope that this thoughtful article will stimulate others to contribute on this all-important subject of childhood. Miss Finke wrote “As the Days of Noah Were”, which was published last July in World Order.

“The Bahá’í Temple and Spiritual Evolution”, by Carl Scheffler of Evanston, is a valuable historical account of how [Page 36] for forty years the development of the Bahá’í Faith in America has centered around the building of the House of Worship in Wilmette, Ill. The motivating and guiding part that ‘Abdu’l-Bahá played in this evolution is made very clear.

Mr. Scheffler, as was noted in the January issue in connection with the print of his impressive drawing of the Temple, has long served the Faith in America and has had the privilege of being part of the spiritual evolution of the American Bahá’í community which he describes in the article. He was at one time a member of the National Spiritual Assembly and served as first treasurer of the Bahá’í Temple fund. By profession he is an artist and art teacher.

The direct and graphic account of Virginia Orbison’s journey to pioneer in Chile will stir all readers. It recalls the words of Bahá’u’lláh, “And when he determineth to leave his home, for the sake of the Cause of his Lord, let him put his whole trust in God, as the best provision for his journey. . . .” Miss Orbison’s profession is that of librarian. Her home is Glendale, California, where she has been secretary of the Local Assembly. She also served as secretary of the Bahá’í World editorial committee for Volume IX.

Month by month World Order is printing hitherto unpublished talks given by ‘Abdu’l-Bahá when He was in America. “Sons of Spirit” is the title of the one used this month. It was given in New York City.

Bahá’í Lessons gives us this month one-third of a study outline on Bahá’u’lláh’s The Kitáb-i-Íqán which was prepared by Horace Holley and approved by the Study Outline Committee in 1942. Over a period of three months the outline will be continued in World Order. It may also be secured in complete form from the Bahá’í Publishing Committee. Of this outline Mr. Holley has said: “The Kitáb-i-Íqán is its own teacher and its own guide, as it is its own reward. The aim of the present outline is merely to assist individuals and groups in working out a helpful method of approach, by indicating some of the dominant themes and their references in the text. But the reverent attention of the student himself, and his determination to attain a firsthand knowledge of the Íqán, is the essential requisite.”

—THE EDITORS.

[Page 37]

Bahá’í Literature

Gleanings from the Writings of Bahá’u’lláh, selected and translated by Shoghi Effendi. The Bahá’í teachings on the nature of religion, the soul, the basis of civilization and the oneness of mankind. Bound in fabrikoid. 360 pages. $2.00.

Epistle to the Son of the Wolf, translated by Shoghi Effendi. Revealed by Bahá’u’lláh toward the end of His earthly mission, this text is a majestic and deeply-moving exposition of His fundamental principles and laws and of the sufferings endured by the Manifestation for the sake of mankind. Bound in cloth. 186 pages. $1.50.

The Kitáb-i-Íqán, translated by Shoghi Effendi. This work (The Book of Certitude) unifies and coordinates the revealed Religions of the past, demonstrating their oneness in fulfillment of the purposes of Revelation. Bound in cloth. 262 pages. $2.50.

Prayers and Meditations by Bahá’u’lláh, selected and translated by Shoghi Effendi. The supreme expression of devotion to God; a spiritual flame which enkindles the heart and illumines the mind. 348 pages. Bound in fabrikoid. $2.00.

Some Answered Questions. ‘Abdu’l-Bahá’s explanation of questions concerning the relation of man to God, the nature of the Manifestation, human capacities, fulfillment of prophecy, etc. Bound in cloth. 350 pages. $1.50.

The Promulgation of Universal Peace. In this collection of His American talks, ‘Abdu’l-Bahá laid the basis for a firm understanding of the attitudes, principles and spiritual laws which enter into the establishment of true Peace. 492 pages. Bound in cloth. $2.50.

Bahá’í Prayers, a selection of Prayers revealed by Bahá’u’lláh, the Báb and ‘Abdu’l-Bahá, each Prayer translated by Shoghi Effendi. 72 pages. Bound in fabrikoid, $0.75. Paper cover, $0.35.

The World Order of Bahá’u’lláh, by Shoghi Effendi. On the nature of the new social pattern revealed by Bahá’u’lláh for the attainment of divine justice in civilization. Bound in fabrikoid. 234 pages. $1.50.

BAHÁ’Í PUBLISHING COMMITTEE
110 LINDEN AVENUE, WILMETTE, ILLINOIS

[Page 38]

THE BAHÁ’Í FAITH

RECOGNIZES THE UNITY OF GOD AND HIS PROPHETS,

UPHOLDS THE PRINCIPLE OF AN UNFETTERED SEARCH AFTER TRUTH,

CONDEMNS ALL FORMS OF SUPERSTITION AND PREJUDICE,

TEACHES THAT THE FUNDAMENTAL PURPOSE OF RELIGION IS TO PROMOTE CONCORD AND HARMONY, THAT IT MUST GO HAND IN HAND WITH SCIENCE, AND THAT IT CONSTITUTES THE SOLE AND ULTIMATE BASIS OF A PEACEFUL, AN ORDERED AND PROGRESSIVE SOCIETY. . . .

INCULCATES THE PRINCIPLE OF EQUAL OPPORTUNITY, RIGHTS AND PRIVILEGES FOR BOTH SEXES,

ADVOCATES COMPULSORY EDUCATION,

ABOLISHES EXTREMES OF POVERTY AND WEALTH,

EXALTS WORK PERFORMED IN THE SPIRIT OF SERVICE TO THE RANK OF WORSHIP,

RECOMMENDS THE ADOPTION OF AN AUXILIARY INTERNATIONAL LANGUAGE, . . .

PROVIDES THE NECESSARY AGENCIES FOR THE ESTABLISHMENT AND SAFEGUARDING OF A PERMANENT AND UNIVERSAL PEACE.

—SHOGHI EFFENDI.