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[Page 325]

WORLD
ORDER

THE BAHÁ’Í MAGAZINE

January, 1944

• Reflected in the West . . . . . . . . . . . . . . Garreta Busey   327

• World Unity, Editorial . . . . . . . Gertrude K. Henning   337

• Ways to Wholeness, Part Two . Raymond Frank Piper   339

• After the War: One World . . . . . . Margaret K. Ruhe   351

• Away From Isolation, Book Review . . . . Arthur Dahl   355

• Bahá’í Holy Days. Feast of Naw-Rúz . . . . . . . . . . .   357

• O Thou Awakened One, Poem . . Mary A. McClennen   359

• With Our Readers . . . . . .   360

FIFTEEN CENTS

[Page 326]

THE UTTERANCE OF GOD IS A LAMP, WHOSE LIGHT ARE THESE WORDS: YE ARE THE FRUITS OF ONE TREE, AND THE LEAVES OF ONE BRANCH. DEAL YE ONE WITH ANOTHER WITH THE UTMOST LOVE AND HARMONY, WITH FRIENDLINESS AND FELLOWSHIP. HE WHO IS THE DAY STAR OF TRUTH BEARETH ME WITNESS! SO POWERFUL IS THE LIGHT OF UNITY THAT IT CAN ILLUMINATE THE WHOLE EARTH.

—BAHÁ’U’LLÁH.

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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, Gertrude K. Henning, Horace Holley, Bertha Hyde Kirkpatrick.

Editorial Office
69 ABBOTSFORD ROAD, WINNETKA, 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.

JANUARY, 1944, VOLUME IX, NUMBER 10

[Page 327]

WORLD ORDER

THE BAHÁ’Í MAGAZINE

VOLUME IX   JANUARY, 1944   NUMBER 10

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Reflected in the West

Garreta Busey

THE REMARKABLE CIRCUMSTANCES UNDER WHICH
BAHÁ’U’LLÁH’S FAITH FIRST CAME TO THE WEST

JUST four hundred years after the discovery of America the physical presence of Bahá’u’lláh passed from this earth, and the long outpouring of Revelation for this day was finished. For four centuries the new hemisphere, as yet unaware of its divine destiny, a destiny implicit in that Revelation, had been developing lustily. It lay, a rich and teeming world, as yet unlighted by the new Sun which had risen on the Eastern horizon, and not until the next year, sixteen months later, did the first direct ray of that Sun touch it. On September 23rd, 1893, while the western hemisphere commemorated its own discovery, it heard for the first time the Word of God as revealed by Bahá’u’lláh. At that moment the keynote for a new order was struck in the West and America began to learn her destiny.

It is the purpose of this paper to place the jewel of Bahá’u’lláh’s utterance, quoted by Dr. Jessup, in its contemporary setting, by trying to evoke out of the past that historic moment of the Parliament of Religions at the World’s Columbian Exposition. The published records give us a stenographic report [Page 328] of a session seventeen days long, during which the most enlightened thinking of the time on religious subjects was set forth by men and women from all parts of the earth, whose words express a sense of the importance of the occasion better founded than they knew. “I have seen all the expositions of Europe during the last ten or twelve years,” said Dr. Momerie of London, “and I am sure I do not exaggerate when I say that your exposition is far greater than all the rest put together. But your Parliament of Religions is far greater than your exposition.”

The importance of the Fair itself is not generally appreciated. It was a milestone in the development of a young nation, one growing into a newly acquired unity. The black struggle of the ‘6o’s was over, that fiery ordeal which had proved the validity of the federal system now so important to the peace of the world. The most bitter days of the reconstruction after that war had run themselves out, and the aftermath of savage passion was in a measure calmed. An unparalleled period of expansion had joined the east of the continent with the west. And a host of inventions was opening up to the people a vision of undreamed-of accomplishment.

Culturally, the nation as a whole was very crude. In New England that strange flowering of the mind and spirit centered in the Transcendentalists was declining: Emerson and Alcott were both dead, and the spirit of their thinking, although it had been disseminated far beyond New England, was spread very thin. The rest of this vast nation was still preoccupied with the material problem of wresting an increasingly rich livelihood from the blood and bones of the earth. The Middle West, later to be called by ‘Abdu’l-Bahá the heart of the continent, was only beginning to look up from its exhausting pioneer labors and to yearn for the reward of those labors— beauty.

[Page 329] To the young men and women crudely nurtured on prairie farms or in rude struggling villages, the World’s Fair was a dream city, a heaven set down in the mud and toil of their everyday lives. It is almost impossible to estimate the stimulation which that incredible vision exercised upon the spirits of the sons and daughters of the pioneers. Here was unbelievable beauty, not remote and imagined, but solid and concrete before them. A whole new range of possibilities was opened to them.

But they were of a race which reveled in possibilities. The American people, fresh from the tremendous tasks of conquering itself and its environment, young, lusty, full of confidence, reached out to embrace the world. This fair was a World’s Fair. The very reason for its being was one which had global significance. For was not the voyage of Columbus the essential act which was in the course of time to make the globe materially a single unit? And now the American continent, freed from Europe and united in itself, was beginning to feel its kinship with the whole. That newly awakened consciousness is implicit in all that is written about the World’s Columbian Exposition.

As early as 1890, Charles C. Bonney, not content with the celebration of material achievement at the exposition, conceived the idea of inaugurating a series of congresses which would set forth the social, political, artistic, and religious aspirations of the age, and at his suggestion, an auxiliary to the fair was formed. Two hundred committees began working on the project, and the State Department of the United States government included in its announcement to the world the following significant statement:

“Among the great themes which the congresses are expected to consider are the following: The grounds of fraternal union in the language, literature, domestic life, religion, science, art, [Page 330] and civil institutions of different peoples; the economic, industrial, and financial problems of the age; educational systems, their advantages and their defects, and the means by which they may best be adapted to the recent enormous increase in all departments of knowledge; the practicability of a common language for use in the commercial relations in the civilized world, international copyright and the laws of intellectual property and commerce; immigration and naturalization laws and the proper international privileges of alien governments and subjects and citizens; the most efficient and advisable means of preventing or decreasing pauperism, insanity, and crime, and of increasing productive ability, prosperity, and virtue throughout the world; international law as a bond of union and a means of mutual protection, and how it may best be enlarged, perfected, and authoritatively expressed; the establishment of the principles of judicial justice as the supreme law of international relations and the general substitution of arbitration for war in the settlement of international controversies.”

By 1893 the two hundred committees had brought their plans to fruition. Between May 15th and October 20th of that year, twenty departmental congresses met, with two hundred congresses under them. Of these meetings, the most celebrated was the Congress of Religions, the first of its kind and in many ways unique.

It opened on the morning of September 11th with ten strokes of the “new Liberty Bell”, which bore the inscription: “A new commandment I give unto you that ye love one another,” each stroke of the bell denoting one of the ten religious organizations represented. In the Hall of Columbus, a part of the Memorial Art Palace on the shores of Lake Michigan (now the Chicago Art Institute) four thousand people awaited for the representatives of the great religions of the world to [Page 331] take their places. A contemporary account describes the scene:

“The mass of people was so wonderfully quiet that the fluttering of wings was heard when a tiny bird flew through an open window and over the vacant platform. The organist played “Jerusalem the Golden” in the interval of waiting, and the triumphant strains fitly expressed the feeling of many intensely expectant hearts.

“At the appointed hour . . . the crowds in the right-hand aisle of the auditorium parted in quiet step, and two and two the royal delegates of the one Great King, escorted by the managers of the parliament, came slowly into view. Heading the procession, and arm in arm, were President Bonney and Cardinal Gibbons, following whom came Mrs. Potter Palmer and Mrs. Charles Henrotin. Next in order, moved a stately column, composed of men of many tongues, of many lands, of many races; disciples of Christ, of Mohammed, of Buddha, of Brahms, of Confucius, in the name of the common God, for the glorification of the Father. The sight was most remarkable. There were strange robes, turbans and tunics, crosses and crescents, flowing hair and tonsured heads. The representatives marched down the center aisle, and amid the cheer that welled up from the hearts of 4,000 men and women, took their seats in triple rows upon the platform, beneath the waving flags of many nations. In the center of the company, and seated in the huge chair of curiously wrought iron, was His Eminence James (Cardinal) Gibbons, magnificent in his robes of red; on the right sat the priests of the Celestial Empire in their long flowing garments of white; on the left were the patriarchs of the old Greek Church, wearing strangely formed hats, somber cassocks of black, and leaning on ivory sticks carved with figures representing ancient rites . . . The Chinese secretary of legation wore the robes of a mandarin; the high priest of the state religion of Japan was arrayed in [Page 332] flowing robes, presenting the colors of the rainbow. Buddhist monks were attired in garments of white and yellow, an orange turban and robe made the Brahman conspicuous; the Greek Archbishop of Zante, from whose high head-gear there fell to the waist a black veil, was brilliant in purple robe and black cassock, and glittering as to his breast in chains of gold . . . .”

The historic assembly was called to order by President Bonney, and suddenly, “from the great organ in the gallery, broke forth to the strains of ‘Old Hundred,’ the inspiring measures

From all that dwell beneath the skies

Let the Creator’s praise arise.

“. . . . After the song had died away, a moment’s silence, which the uplifted hand of Cardinal Gibbons sustained, then his voice began: ‘Our Father, who art in heaven’, and was lost in the rush of voices which followed the well-known universal prayer. The supreme moment of the 19th century was reached. Africa, Europe, America, and the isles of the sea, together called him Father. This harmonious use of the Lord’s Prayer by Jews, Mohammedans, Buddhists, Brahmans, and all divisions of Christians, seemed a rainbow of promise pointing to the time when the will of God will ‘be done on earth as it is done in heaven’.”

For seventeen days the Congress met to discuss religion and the religions from almost every point of view. Widely divergent ideas on “revelation, immortality, the incarnation of God, the universal elements in religion, the ethical unity of different religious systems, the relations of religion to morals, marriage, education, science, philosophy, evolution, music, labor, government, peace and war, and many other themes of absorbing interest” were set forth freely and for the most part a spirit of harmony, or at least of tolerance, prevailed, interrupted by only a few harsh, discordant notes. But it was the [Page 333] thirteenth day, the 23rd of September, out of which was to come (all unknown to its participants) the fulfillment of all the hopes of the Parliament. For on that day Bahá’u’lláh spoke to the religions of the world, and so provided that creative germ which would eventually unite them all.

On the pages of the record, that morning stands out clearly after fifty years. Once more those earnest men and women assembled in the Hall of Columbus, this time to consider the international obligations of religions. The Rev. Walter M. Barrows, of the First Presbyterian Church of Chicago, President of the Committee, was in the chair. He opened the session with “the universal prayer” and introduced the first speaker, J. W. Hoyt, Ex-Governor of Wyoming, who advocated an international court of arbitration. “Let us thank God,” he said, “for the dawn of a better era—that time is coming, aye, is at hand, when no nation on earth will dare to draw the sword, or set forth the glistening bayonet without the universal consent of mankind.”

The next speaker was A. M. Powell of the Society of Friends of New York, who pointed out, among other evils not consonant with the Christian spirit, the injustice with which the American Indian had been treated and the shameful dealings of Christian nations in China. The Rev. Alfred W. Momerie of London reminded the audience that the founders of all religions had emphasized, not metaphysics, but right conduct. Thomas J. Semmes of Louisiana, advocating international arbitration, made this startling statement: “President Grant, in his message to Congress in 1873, mystically said: ‘I am disposed to believe that the Author of the Universe is preparing the world to become a single nation, speaking the same language, which will hereafter render armies and navies superfluous.’”

Then Jenkin Lloyd Jones, founder of the Lincoln Center [Page 334] in Chicago, introduced Mrs. Fannie Barrier Williams, from whose tongue fell a distillation of bitterness when she spoke of the failure of American Christians in their conduct towards her people. Such passages as these set into appalling relief the misuse by professing Christians in America of their religion: “Religion, like every other force in America, was first used as an instrument and servant of slavery. All attempts to christianize the negro were limited by the important fact that he was property of a valuable and peculiar sort, and that the property value must not be disturbed, even if his soul were lost.” “When mothers saw their babes sold by Christians on the auction block in order to raise money to send missionaries to foreign lands; when black Christians saw white Christians openly do everything forbidden in the Decalogue; when indeed, they saw, as no one else could see, hypocrisy in all things triumphant everywhere, is it not remarkable if such people have any religious sense of the purities of Christianity?” She ended with this conclusion: “The hope of the negro and other dark races in America depends upon how far the white Christians can assimilate their religion.”

Mrs. Williams was followed by Rabbi Joseph Silverman, who spoke briefly on misconceptions concerning the Jew, closing with the hope that the true brotherhood of man would speedily be realized, “in which there shall be no distinction as to nationality or creed.”

Then came the address of the Rev. Dr. Henry H. Jessup of Beirut, Syria. His subject was “The Religious Mission of the English-Speaking Nations.” He pointed out that, by their history, their geographical position, their political principles, and their moral and religious history (which, in the light of some of the foregoing addresses, he seems to have overestimated), the English-speaking nations were in a position to uplift and enlighten the world and to bring about international [Page 335] arbitration. “This, then, is our mission: That we who are made in the image of God should remember that all men are made in God’s image. To this divine knowledge we owe all we are, all we hope for. We are rising gradually toward that image and we owe to our fellow men to aid them in returning to it in the glory of God and the beauty of holiness. It is a celestial privilege and with it comes a high responsibility. From this responsibility there is no escape.”

And now, at the close of this address, the high, the supreme moment of the Congress, were spoken those words in which America heard for the first time the Creative Word of the New Age. I quote (exactly as it was recorded) the end of Rev. Jessup’s message to the assembled Religions of the world:

“In the palace of Behjeh, or Delight, just outside the fortress of Acre on the Syrian coast, there died a few months since a famous Persian sage—the Babi saint, named Beha Allah, the ‘Glory of God’—the head of that vast reform party of Persian Moslems who accept the New Testament as the Word of God, and Christ as the deliverer of men, who regard all natives [sic] as one, and all men as brothers. Three years ago he was visited by a Cambridge scholar, and gave utterance to sentiments so noble, so Christlike, that we repeat them as our closing words:

“‘That all nations should become one in faith, and all men as brothers; that the bonds of affection and unity between the sons of men should be strengthened; that diversity of religion should cease, and differences of race, be annulled; what harm is there in this? Yet so it shall be. These fruitless strifes, these ruinous wars shall pass away, and the ‘most great peace’ shall come.

“Do not you in Europe need this also?

[Page 336] “Let not a man glory in this, that he loves his country; let him rather glory in this, that he loves his kind.’”

In this simple statement, having the accent of authority, nay, even of command, the vexed questions were all solved— the crooked made straight and the rough places plain. For behind these words lay the voluminous Writings which constitute the Revelation of God for this age, the education needed for the regeneration of the world. In them Bahá’u’lláh had shown the way to national and racial unity; He was the union of religions. And behind His Writings, in the mysterious recesses of the Divine Will, was already moving the Power which was to bring into being, after suffering undreamed of then, a new order of life for mankind. And the world discovered by Columbus was already destined to become its inaugurator.

As the Parliament of Religions drew to a close, its participants were conscious of a great exaltation, a feeling that something momentous had occurred, something which they tried, on that last evening, to express, using terms more significant than they knew. One said: “By this parliament the city of Chicago has placed herself far away above all the cities of the earth. In this school you have learned what no other town or city in the world yet knows. The conventional idea of religion which obtains among Christians the world over is that Christianity is true, all other religions false. . . . You know better, and with clear light and strong assurance can testify that there may be friendship instead of antagonism between religion and religion, that so surely as God is our common Father, our hearts alike have yearned for Him, and our souls in devoutest moods have caught whispers of grace dropped from His throne.

“Then this is Pentecost, and behind is the conversion of the world.”

[Page 337]

World Unity

A Bahá’í thinks of world unity as a unity of peoples whose hearts beat as one. He does not think of world unity as merely a union of countries or federation of nations, but as an amalgamation of human beings who inhabit one planet and whose home is that world. Physical differences as to color or size will not place man in one part of the globe, there to stay and pattern a destiny unrelated to other men. Scientific progress in communication and transportation has joined these various races and nations, and man must grow spiritually to meet these great advances. Bahá’u’lláh has revealed for this day: “The earth is but one country; and mankind its citizens.” This is the day man must put this command into practice.

Unity of consciences is something far deeper than unity which is either political or economical. The political unity of countries is near at hand. It will be a necessity when bombing will have ceased and the military war will have been won. It will be an expediency because thousands of people will be calling for food and shelter. This unified action of representatives of the governments of the world will most definitely come out of this second phase of world war, a political and economical peace among nations, a lesser peace.

A lesser peace can come at the close of this conflict because the people of the World are ready to have it come. Such a union of nations was sought twenty-four years ago as part of the settling of the first half of this great twentieth century global war but failed for diverse political reasons. Its failure was actually caused by the lack of that desire, or will, to make the federation a reality. Provision had been made in The Treaty of Versailles whereby the treaty could have been amended if found necessary. The League of Nations was part of that treaty and could have been put into effect at that time. The [Page 338] United States Senate did not ratify The Treaty of Versailles and thereby The United States of America withdrew from this first attempt of universal federation. All the countries of the world played on through the 1920’s with fatigue and inertia on a wave of false good will, not caring to talk or think seriously about political or economical cooperation.

At that time humanity had not been conditioned to thinking of the world as one home. But today man is being shaken into realization of the nearness of his neighbors and he is learning to know those neighbors and he knows he must learn to live and work with them.

With the increasing number of Bahá’ís in the countries of the world there are seeded in those countries Bahá’í communities whose standards of moral conduct and responsibility and whose standards of administration of local, national and international institutions, hold them with an understanding born of ethical judgment and faith. Out of these communities, free of racial and religious prejudices, will grow a world unity of hearts resulting in a fellowship and happiness the peoples of the world have never known.

“For Bahá’u’lláh has not only imbued mankind with a new and generating Spirit. He has not merely enunciated certain universal Principles, or propounded a particular philosophy, however potent, sound and universal these may be. In addition to these He, as well as ‘Abdu’l-Bahá after Him, has, unlike the dispensations of the past, clearly and specifically laid down a set of laws, established definite institutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for future society, supreme instrument for the establishment of the Most Great Peace, and the one agency for the unification of the world, and the proclamation of the reign of righteousness and justice upon the earth.”

—G. K. H.

[Page 339]

Ways to Wholeness

Raymond Frank Piper

PART TWO

II. AIDS TO UNITY:

ONENESS of blood and of divine origin are facts which favor but do not guarantee spiritual harmony among men. A universal spiritual commonwealth is a glorious goal which can be achieved only by much effort and by fitting means. Most of the unities now to be discussed are aids in the realization of preceding unities. It is convenient to classify them roughly as social aids and as spiritual aids to unity.

C. Social Aids to Unity

(8) Political Unity. Extensive and eloquent passages in the Bahá’í writings outline the social structures needful for a world commonwealth. “The first candle” appearing on the horizon of this glorious century “is unity in the political realm.” (W39) It involves an “organic and spiritual unity of the whole body of nations, . . the coming of age of the entire human race, . . the emergence of a world community, the consciousness of world citizenship, the founding of a world civilization.” (W163) There should be “a world federal system, ruling the whole earth, . . blending and embodying the ideals of both the East and the West, . . —such is the goal towards which humanity . . . is moving.” (W204) “Some form of a world Super-State must needs be evolved” to safeguard the security and the peace of mankind. (W40)

The writings include the following specific suggestions for establishing this future federal union of the world: (W37) (a) This commonwealth must consist of a world legislature or [Page 340] “parliament of man,” “whose members shall be elected by the people in their respective countries and whose election shall be confirmed by their respective governments;” (b) “an International Executive adequate to enforce supreme and unchallengeable authority over every recalcitrant member of the commonwealth;” (c) a supreme court of justice or tribunal which will “adjudicate and deliver its compulsory and final verdict” in all international disputes; and (d) “a single code of international law.” (W40-1; 202-3)

(9) Juridical Unity. However much individuals differ, yet in their sacred personalities and their rights before the law of God and of man they are equal. This condition is the unity and ideal of justice. It is a complex ideal. Its meaning is reflected in the many injustices condemned in the Bahá’í writings: hatred, malice, oppression, greed, crime, and, above all, war. In the Words of Wisdom Bahá’u’lláh declares, “The purpose of justice is the appearance of unity among the peoples.”

In the Bahá’í community no individual can claim any special privilege or arbitrary power because of wealth, social position, race, class or other consideration. “Bahá’u’lláh teaches that an equal standard of human rights must be recognized and adopted.” (P-177) Hence the Bahá’í administrative order centers authority in elective bodies and not in persons; and each Bahá’í institution has defined functions and powers. The basic social unit is the Spiritual Assembly, a body of nine which may not delegate any of its collective authority but must exercise it through its entire membership. Equality of opportunity, however, does not mean suppression of the individual’s innate endowment of talent and capacity. Of variation as an aspect of unity ‘Abdu’l-Bahá. says: “This is perfection itself and the cause of the appearance of Divine bounty.” (M-26)

Hence we read that “equity is the most fundamental among [Page 341] human virtues,” (G203) and that “no light can compare with the light of justice. The establishment of order in the world and the tranquillity of the nations depend upon it.” (E28-9) The principle of justice is summarized in the two following exquisite statements of the golden rule: “Lay not on any soul a load which ye would not wish to be laid upon you, and desire not for any one the things ye would not desire for yourselves.” (G128) “If thine eyes be turned towards justice, choose thou for thy neighbor that which thou choosest for thyself.” (E30) “Be fair, be fair; and again, be fair, be fair.” (E153) “Blessed are they that judge with fairness.” (E65)

(10) Economic Unity means cooperation and equity in the production and enjoyment of wealth in all its forms. “Man cannot live singly and alone” and supply his needs. The economic life of the community is to be ordered in such ways that “each one shall have the utmost welfare and well-being.” (F39) There are several varieties of economic unity.

(a) “Each child must be taught a profession or trade so that each individual member of the body politic will be enabled to earn his own living and at the same time serve the community.” (B278) “We have made this—your occupation— identical with the worship of God.” (B143) “Work is to be provided for all and there will be no needy ones seen in the streets.” (B278)

(b) In every village there is to be an ordered economy and public storehouse for the benefit of the needy and unfortunate citizens. (F39-40) “Each individual member of the body politic will live most comfortably and happily under obligation to no one. Nevertheless, there will be preservation of degree.” (W41) Laws are to be enacted so as to prevent extremes of poverty and wealth in the community. (F36, 43)

(c) In the future world commonwealth Bahá’u’lláh (W41) envisages “a world community in which all economic barriers [Page 342] will have been permanently demolished and the interdependence of Capital and Labor definitely recognized.” “A uniform and universal system of currency, of weights and measures, will simplify and facilitate intercourse and understanding among the nations and races of mankind.” (W203) “The economic resources of the world will be organized, . . its markets will be coordinated and developed, and the distribution of its products will be equitably regulated.” (W204) “Then this material world will become the very paradise of the Kingdom” of God. (F43)

(11) Educational Unity is an ideal with two aspects: (a) that “all must receive training and instruction,” (P294, 324) and (b) that the separating walls of ignorance, error, and prejudice shall be broken down, and harmony among men promoted through mutual understanding and knowledge of the truth. “Although capacities are not the same, every member of the human race is capable of education.” (F56) The term “unity in freedom” means that larger capacity for mutual understanding and cooperation attained by those who free themselves from the animal condition of natural man.

‘Abdu’l-Bahá declares that “education holds an important place in the new order of things. The education of each child is compulsory. . . All the children must be educated so that there will not remain one single individual without an education.” (Bahá’í World, IV, 471) In order that every child may learn the minimum essentials about the world and human welfare, ‘Abdu’l-Bahá advocated a basic curriculum for all countries, at the same time that he recognized the importance of diverse training to fit varying endowments and occupations.

“Bahá’u’lláh has announced that inasmuch as ignorance and lack of education are barriers of separation among mankind, all must receive training and instruction. . . Universal education is a universal law.” (294) “Through the broadening spirit of [Page 343]

(page missing)

[Page 344] (a) “The sixth principle of Bahá’u’lláh regards the equality of men and women. The male and female . . . are equal before God. . They share in common all the faculties. . . God is no respecter of gender.” (B277)

(b) “In the estimation of God there is no distinction of color [among races]; all are one in the color and beauty of servitude to Him. Color is not important; the heart is all-mportant.” Among plants “the very fact that there is difference and variety lends a charm to the garden. . . The world of humanity is like a garden and the various races are the flowers which constitute its adornment and decoration.” (F34) “The accomplishment of unity between the colored and whites will be an assurance of the world’s peace.” (F35) “This is the Day when the East and the West shall embrace each other like unto two lovers.” (B266)

(c) An organic society requires the integration of a wide range of occupations. For the welfare of all, each man is expected to execute well his profession as farmer, artist, or banker, since each has his necessary place in the social organism, just as an army needs private soldiers and captains as well as a general. (B278, W41)

(d) The projected temple compound at Wilmette represents another organic whole, for here a house of worship and a university, laboratories and hospital, and other units, will provide the institutions needed for attending to the chief spiritual needs of men.

In warning against divisions Bahá’u’lláh said, “Be ye as the fingers of one hand, the members of one body.” (G140) ‘Abdu’l-Bahá declares, “The human organism may be taken as an example of the body-politic. As long as the members and parts of the human organism are at peace, coordinate, and cooperate together peacefully and harmoniously, we have as the result the expression of life in its fullest form; where they [Page 345] differ we have the reverse, which in the human organism is warfare.” (World Order, I, 49)

D. Some Spiritual Aid: to Unity.

(14) Scientific Unity, the unity of truth. A group of persons live in scientific unity when they accept the same propositions or knowledge about reality. “The first principle Bahá’u’lláh urged was the independent investigation of truth. . . If each investigate for himself, he will find that Reality is one. . . All will find the same foundation and all will be at peace.” (B276) Since reality is one, the truth about reality must form a coherent whole, for science is “likened to a mirror wherein the . . . forms . . . of existing things . . . are reflected.” (F61) “As reality is one and cannot admit of multiplicity, therefore different opinions must ultimately become fused into one.” (F29)

“The fourth principle declares that religion must be in conformity to science and reason.” Since science and reason reveal reality, they “must needs conform to the fundamental reality of all things” for “God . . . is the truth.” (B277; G101) “Religion is in harmony with science and reason. . . Reason is the first faculty of man and the religion of God is in harmony with it.” (B349)

The unity of truth is confirmed by the likenesses among the teachings of the high prophets; indeed, it is the essence of prophetic unity. “All the Prophets of God . . . proclaim the same Faith.” (58) “Verily, the Words which have descended from the heaven of the will of God are the source of unity and harmony for the world” (B157) The specific teachings of different Bahá’í books “are not only complementary, but they mutually confirm one another, and are inseparable parts of one complete unit.” (W4)

Coherence, then, is the basic criterion of truth. A statement is “perfectly correct,” says ‘Abdu’l-Bahá, when it conforms [Page 346] to all four standards which he distinguishes. (F86-8) This harmony of truth, however, is not an absolute fixity, but a growing organism, ever subject to correction by new knowledge about reality. Truth is relative and progressive also because revelation is progressive, not final, and reality is unfinished and growing. (W: xi, 58) In the new world “science and religion will . . . cooperate and harmoniously develop.” (W204) “The second candle is unity of thought in world undertakings.” (W39)

(15) Aesthetic Unity. The converging of the ribs of the Bahá’í Temple constitutes an architectural symbol of the Bahá’í ideal of the oneness of mankind which is more than biological, social, and religious: which is also aesthetic, a beautiful whole. Aesthetic unity includes all the satisfying harmonies which grow out of the love of beauty, the cultivation of the fine arts, and the refinements of manner in human intercourse. In the Bahá’í writings the “beauty of God” is often referred to, as well as the multifarious beauties of nature. The gems of poetic art which abound in these writings themselves indicate a deep appreciation of beauty on the part of their Authors.

One passage sets forth an extended comparison between the beloved community and a garden. (B421) Monotonous repetition of the same color, form, or arrangement is disagreeable in a flower garden, “but when there is variety in the world of oneness, they [different races and nations] will appear and be displayed in the most perfect glory, beauty, exaltation, and perfection.” “This variation and this difference cause each to enhance the beauty and splendor of the others,” and also to “strengthen love and harmony, and this multiplicity is the greatest aid to unity.”

(16) Ethical Unity, or “unity through love.” The greatest spiritual means for attaining the world commonwealth is love. “Therefore, it is evident that the essential foundations [Page 347] of the divine religions are unity and love.” (F26) “The divine purpose is that men should live in unity, concord and agreement and should love one another.” (F50) The greatest gift of man is universal love, for this love is the magnet which renders existence eternal, attracts reality, and diffuses life with infinite joy.” (B501)

Love in the broadest sense is the creative source of many forms of goodness which together may be called ethical unity or moral solidarity. Ethical unity means that people live harmoniously together in love and work together to realize the common end of the Most Great Peace. “Human brotherhood and dependence exist because mutual helpfulness and cooperation are the two necessary principles underlying human welfare.” (F14)

Love produces many fruits of unity. For the individual, whole-hearted, loving devotion to a noble cause creates an emotional stability and harmony of personality. For mankind, the practice of good-will and sympathy promotes solidarity and fraternity. “Fellowship is the cause of unity, and unity is the source of order in the world.” (B157)

In ethical science we find that the common ingredient of love reenforces all human virtues and ties them together into a single system of values. Likewise the dominating motive of love saves moral commandments and duties from dangerous isolation and holds them together in a well balanced order.

In Bahá’í literature passages asserting the unifying power of love occur by the score. The phrase, “love and unity,” is common. (F23, 35, etc.) Love is rightly presented as an adequate motive for integrating the whole moral life. Just as the human spirit animates and integrates the human body, so love is the Holy Spirit which will unify all mankind. “This is perfect unity. It creates such a condition in mankind that each one will make sacrifices for the other . . . This is the unity which [Page 348] existed among the disciples of His Holiness Jesus Christ,” and which he taught. (F67) “When love is realized and the ideal spiritual bonds unite the hearts of men, . . the happiness and tranquility of mankind will be immeasurably increased . . . All mankind will dwell together as one family.” (F19) “In the world of humanity the greatest king and sovereign is love.” (F88) “Blessed are they who are kind and serve with love.” (B157)

III. THREE CLASSIFICATIONS OF UNITIES.

The sixteen unities distinguished above—and probably there are others?—are all integral elements in “The Most Great Unity.” “Unification of the whole of mankind is the hall-mark of the stage which human society is now approaching.” (W202) The world-embracing plan demands more than “a reawakening of the spirit of brotherhood and good-will among men,” more than “the fostering of harmonious cooperation among individual peoples and nations.” “It calls for no less than the reconstruction and the demilitarization of the whole civilized world—a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units.” (W43) “Its watchword is unity in diversity,” and it will resemble a large garden with a rich variety of flowers. (W42) To establish a union of the nations of the world is a “great and noble undertaking,” and “should be regarded as sacred by all who dwell on earth.” Let us now try to group the unities described above in three illuminating ways.

(a) There are four metaphysical categories (basic modes of unifying experience) under which all sixteen unities may be arranged. (Community means unity of purpose and will, cooperation [Page 349] and integration of diverse parts in a total organism or whole.)

1. Identity (unity of substance): divine, selfic unities.

2. Similarity (unity of quality): prophetic, biological unities.

3. Continuity (unity in time): historic unity.

4. Community (unity or equality of will): political, juridical, economic, educational, linguistic, social, scientific, aesthetic, ethical, religious universal unities.

(b) The preceding arrangement serves as the basis for another classification and an important obligation, namely, that the five unities in groups 1-3 are actualities, whereas the remaining eleven are ideals, august possibilities emerging from the solid foundation of the five primary realities and depending upon human will. Since selfic unity has both a metaphysical and a moral aspect, the latter ideal (the unity of an integrated personality) should be added, to make twelve great ideals of unity. ‘Abdu’l-Bahá reminds us that “some things are subject to the free-will of man, such as justice and equity, . . . as well as all the good and evil actions.” (Q287)

Such prophetic ideals as these twelve are promises of great future human good, but immense human efforts will be indispensable for filling such promises with the substance of reality, for embodying them in actual human institutions and delights. As soon as one really discovers these promises, he faces the solemn responsibility of deciding whether or not he will commit his will to attain “the oneness of reality—perfect amity amongst mankind.” (B280) “You have no excuse to bring before God if you fail to live according to his command, for you are informed of that which constitutes the good-pleasure of God.” (P486)

(c) Finally, a third way of classifying these unities emerges which the reader alone can determine; namely, the order [Page 350] in which the significance of these unities seizes him and drives him to corresponding action. If these unities essentially summarize the principles of the Bahá’í Faith, then the sincerity of a Bahá’í is tested by the degree of his earnestness and persistence in trying to appreciate and apply each of these ideals.

It is unlikely that anyone can attain a genuine appreciation of all of these unities in a short time. One by one he may hope to grasp their full meaning. One person may quickly grasp some of these unities, whereas the same unities may be difficult for his neighbor with a different disposition and history. The next battle in life may center for one person in the practice of racial unity, for another in economic justice, and for a third in religious harmony.

Thus the third classification will be that sequence of unities which mark the milestones of one’s personal victories on the road to the perfection of all unities. Holiness (literally, wholeness) thus attains a new significance: the progressive realization of these sixteen unities in one’s life and in the life of mankind. “Set your faces towards unity, and let the radiance of its light shine upon you.” (G217)

Dr. Piper’s sources are indicated by page numbers following a capital letter, according to the following table:

B: Bahá’í Scriptures, from the utterances of Bahá’u’lláh and ‘Abdu’l-Bahá, 1923.

E: Epistle to the Son of the Wolf by Bahá’u’lláh, 1941.

F: Foundations of World Unity by ‘Abdu’l-Bahá, 1936.

G: Gleanings from the Writings of Bahá’u’lláh, 1935.

M: Bahá’í Peace Program, Two Tablets of ‘Abdu’l-Bahá.

P: The Promulgation of Universal Peace, Discourses by ‘Abdu’l-Bahá, 1921-5.

Q: Some Answered Questions by ‘Abdu’l-Bahá, 1930.

W: The World Order of Bahá’u’lláh by Shoghi Effendi, 1938.

[Page 351]

After the War: One World

Margaret K. Ruhe

WHAT KIND of a world will we live in after the war? This is a question which all of us are asking over and over again. It is natural that we should be concerned about the world of tomorrow, since daily it becomes more evident that our old world, the world in which we had placed our entire faith, is collapsing before our very eyes. We see our institutions, our values, our material conveniences crumbling. Disintegration, collapse, and death face us on every hand. Family units are being torn apart. Our husbands, sons, brothers, fathers, and friends have gone off to the field of battle. Many of us are being forced to leave our familiar surroundings and live in strange new places. Materially we are undergoing deprivations, although minor, of a hitherto unknown sort. Religion, once a stronghold, has lost its hold on people; in polite society we hesitate to mention God. Religious values such as faith, love, and brotherhood have died, and everywhere religion has been divorced from every day life. Consequently moral standards have broken down. Our political and economic systems have failed. We see despair, disillusionment, and hopelessness written large in the lives of all peoples. And inescapably we are all touched more or less by the holocaust of war, and all humanity is asking: Are there any signs of hope for the future?

Yes, there are signs of hope for a glorious future for all of mankind. There are indications that out of this bloodshed and war will emerge an era of peace, harmony, and goodwill. Hatred will be transformed into love; distrust into trust; ignorance into knowledge; fear into faith; and disunity into unity. If we search diligently and place ourselves in touch with the inner currents of this day, we can detect the glimmerings of a new world which is about to be born. We can observe the slowly evolving pattern of a new world order gradually emerging from the chaos and wreckage of this present darkness.

First of all, our soldiers, sailors, marines, and others of the armed forces are living in strange countries among peoples with different customs and traditions from our own. They are absorbing new ways [Page 352] of living and are liking new peoples. Their outlook is broadening; their loyalties are widening; and their prejudices are breaking down. They are beginning to admire and appreciate the soldiers of China, of Russia, of North Africa, and of Australia. Most of these boys will never be the same again. They are becoming citizens of the world, and they will remain citizens of the world after the armistice. Many even will remain in the strange countries in which they are now fighting and will rear their families in these same countries.

Wendell Wilkie, after traveling around this shrinking world in forty-nine days, returned with a vision and a plan for a unified world of tomorrow. He says in his now famous book, “One World”: “The net impression of my trip was not one of distance from other peoples, but of closeness to them. If I had ever had any doubts that the world has become small and completely interdependent, this trip would have dispelled them altogether.—There are no distant points in the world any longer.—Our thinking in the future must be world-wide.” He then describes the new world as a world of equal opportunity for every citizen of our planet, education for all, social and economic justice for all, and liberation of subjugated peoples from domination by stronger powers. His message gives us genuine hope for the future.

The visit of Madame Chiang-Kai Shek to our country sounded a new note of understanding between the Occident and the Orient. When Madame Chiang came to Atlanta, she was hailed as the number one citizen of the world!

The International Food Congress held in Hot Springs, Virginia, in June, 1943 brought together food experts, economists, and agriculturists from the four corners of the world to make plans to feed all the citizens of our world after the war. Never before in history has such a conference been held.

The Ball-Burton-Hill-Hatch Bill proposed in the United States Senate outlines plans for an international government to be set up after the war. This represents one of the milestones of our day.

If we read our newspapers and magazines carefully, we will detect a new spirit appearing in many articles, a spirit of the consciousness of a new day of unity and universality dawning.

But, you say, and rightfully so, have we any tangible evidence that a new world order can come out of the present disorder? Can these visions of certain enlightened writers and leaders really take [Page 353] shape? My answer is: yes. For today in the World Order of Bahá’u’lláh we have universal institutions already functioning in some sixty countries of the world. The universal laws and principles enunciated by Bahá’u’lláh are being put into practice by groups of Bahá’ís, as the followers of Bahá’u’lláh are called, all over the world. The Bahá’ís are already living in the New Age, and they are thus justifiably full of hope and faith for the post-war era.

The fundamental teaching of Bahá’u’lláh, the founder of the Bahá’í Faith, is the oneness of humanity. He addressed humanity in these words: “The earth is but one country and mankind its citizens. Regard ye not one another as strangers. Ye are the fruits of one tree and the leaves of one branch.” In simple words, the oneness of humanity means that all men were created by one Creator, one Father. We are members of one family and should live together as brothers. It is a very simple message and in essence it is the message of Moses, of the Christ, and of all the great teachers of religion. But Bahá’u’lláh has expanded the law of love. He does not merely say, “Love thy neighbor,” but that “nation must love nation,” and “one religious group must love another.” Thus the teachings of Bahá’u’lláh represent an expansion of the law of love to suit the needs of a changing humanity.

Another of the teachings of Bahá’u’lláh is the independent investigation of truth. This is the day when each of us must search out the truth independently of any one else. We dare not, lest we perish, accept blindly and phlegmatically the ideas, the concepts and the theories of our forefathers. The old code of “what was good enough for my father is good enough for me” no longer holds. This is a new day, and we need new ideas to fit its needs. Each of us must analyze his own attitudes and firmly resolve to discard those that no longer fit our day. Bahá’u’lláh admonishes us that today we must see with our own eyes, hear with our own ears, think with our own brains, and feel with our own hearts. Each of us, you and I, must investigate truth with a liberated mind and an unprejudiced heart.

What type of world order has Bahá’u’lláh outlined for the future? In the words of the Guardian of the Bahá’í Faith, Shoghi Effendi: “The unity of the human race as envisaged by Bahá’u’lláh implies the establishment of a world commonwealth in which all nations and classes are closely and permanently united, and in which the autonomy [Page 354] of its state members and the personal freedom of the individuals that compose them are definitely and completely safeguarded. This commonwealth must consist of a world legislature, whose members will enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples. A world executive, backed by an international Force will apply the laws enacted by this world legislature. A world tribunal will judge and deliver its compulsory verdict in all disputes that may arise between the different elements . . . A world language will be taught in the schools of all the federated nations as an auxiliary to the mother tongue. A world script, a world literature, a uniform and universal system of currency, of weights and measures will simplify and facilitate intercourse and understanding among the nations. In such a world-society science and religion, the two most potent forces in human life, will be reconciled, will cooperate, and will harmoniously unite mankind . . . The economic resources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be coordinated and developed, and the distribution of its products will be equitably regulated.

“The enormous energy dissipated and wasted in war . . . will be consecrated to the increase of the prosperity of mankind, to the extension of research, to the raising of the standard of physical health, to a universal education of all peoples and to the furtherance of those agencies that will stimulate the intellectual, the moral, and the spiritual life of the entire human race. It is toward this goal that a harassed humanity must strive.”

One thing more is needed to insure a united world—one world, and that is a common world-wide faith. Bahá’u’lláh wrote in his tablet to Queen Victoria: “That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all powerful and inspired Physician.” The standard of God must again be hoisted within us, and within the entire world. Mankind must again learn to worship God.

This is the ninth in a symposium published this year under the general title of “The Evolution of Peace.”

[Page 355]

Away From Isolation

BOOK REVIEW

Arthur Dahl

U. S. Foreign Policy: Shield of The Republic, by Walter Lippmann. Little, Brown & Co., 1943.

THIS book is a good example of the tendency, which is steadily gaining momentum, for current economic and political thought to come into line with Bahá’í principles, reaching the same conclusions from separate lines of approach. It is one more proof of the assertion that the basic teachings of the Bahá’í Faith and the other major religions are in accord with mankind’s own self-interest, though if mankind ignores the direct, inspired, organized presentation of these principles by God’s Manifestations, and must discover them for itself, bit by bit, the process is far slower, more spasmodic, and painful.

Mr. Lippmann’s compact, tersely reasoned essay is a defense of the principle of alliance as the basic foreign policy of the world’s great powers. Specifically he advocates a close political and military alliance between the United States, Great Britain, Russia, and, ultimately, China, as a prerequisite to permanent peace after the present conflict. Such an alliance would represent such combined strength as to discourage any coalition of other powers from attempting a program of military conquest. It must of necessity follow an enlightened policy, since the efforts of one of the members imperialistically to dominate any lesser nations would conflict with the interests of the other members and cause a breach in the alliance, which requires the active support of all four members to be effective. Finally, the alliance must be the nucleus of any international political or economic organization if such organization is to have any chance for permanency, since this alliance is the minimum requirement for an “international police force” in the immediate post-war world, and would be necessary to enforce any international legal system which might be set up.

In arguing for United States participation in such an alliance, Mr. Lippmann rightly demonstrates that a nation’s foreign policy should maintain a proper balance between commitments and the power to [Page 356] enforce such commitments. The United States has failed to follow this elementary principle, but it is only in the present century that our sins have begun to catch up with us. One of our basic foreign policies for over a century has been the Monroe Doctrine, committing us to intervene if the sovereignty of any country on the American continent were threatened. Obviously, the honoring of such a commitment by ourselves before we became of age was an impossibility. Fortunately for us, this policy coincided with the interests of Great Britain, who controlled the seas, so that the implied threat of British sea power actually enforced the Monroe Doctrine for us. Few people in this country realized this, however, and more and more we felt that we could get along by ourselves and do what we pleased with complete immunity from responsibility to other nations.

With the turn of the century our foreign commitments grew rapidly with the acquisition of the Philippines and other far-flung outposts. Yet the position of our “invisible” ally was being challenged by a rising German empire. It was inevitable that we be drawn into the last war, as into the present one, since our interests were threatened, and the fate of Great Britain vitally affected our own position in the world.

Let us recognize openly this interdependence and community of interests, pleads Mr. Lippmann, and stop keeping our heads in the sand. Let us put a stop to further wars by actively cooperating to protect our mutual interests and create a world wherein the rights of all nations, large or small, are honored. Such a world is possible only when built on a foundation of cooperation between the militaristically strong powers.

Of course, the principle of alliance is nothing new. It has been used throughout all history, more often than not for nationally selfish reasons. Mr. Lippmann’s eloquent argument is noteworthy because of his application of this principle for enlightened ends, and as a first but important step toward a realistic international government. Its widespread distribution will serve a useful educational purpose at a time when, as the public opinion polls show, the American people are coming to realize they must play an active part in the affairs of the world.

[Page 357]

BAHÁ’Í HOLY DAYS

Feast of Naw-Rúz

References.

Star of the West, Vol. 8, No. 1.

Star of the West, Vol. 9, No. 1, p. 1, 8.

Star of the West, Vol. 15, No. 12, quotations from ‘Abdu’l-Bahá and compilation on meaning of spiritual springtime.

Divine Philosophy, p. 43-45.

Gleanings, p. 94.

Promulgation of Universal Peace, pp. 8, 21, 35, 52, 91-92, 122-123, 148, 205, 223, 271-274.

Prayers appropriate to Naw-Rúz: “Prayers and Meditations,” p. 161, 199, 273.

SAMPLE PROGRAM FOR NAW-RÚZ

Prayer, from “Prayers and Meditations,” p. 160-1.

Reading, words of ‘Abdu’l-Bahá in “Star of the West” vol. 15, p. 345.

Talk, Meaning of Spiritual Springtime.

Reading, “Ten Days in Light of ‘Akká”, p. 57.

Talk, Relationship of the Fast to Naw-Rúz.

Prayer, for Naw-Rúz in “Prayers and Meditations.”

Feast of Riḍván.

References.

Compilation: “Bahá’u’lláh is the Promised One expected by all Nations”—“Star of West”, Vol. 9, No. 1.

Station of Bahá’u’lláh—“Gleanings”, 211, 102; “Dispensation of Bahá’u’lláh”, p. 12, 13, 17, 21; “Epistle to the Son of the Wolf”, p. 1, 41, 43, 155-156.

Accounts of the first Riḍván:

(a) “Bahá’u’lláh and the New Era”—p. 38.

(b) “Star of West”—Vol. 8, No. 13, p. 169 (2nd. Col.)

(c) “Abbas Effendi, His Life and Teachings” by Myron Phelps—p. 28-31.

(d) “The Chosen Highway” by Lady Blomfield—p. 57-58.

(e) “Bahá’u’lláh” by H. M. Balyuzi—p. 15.

Devotion to Bahá’u’lláh—“Gleanings”—p. 321; “Epistle to Son of Wolf”—p. 48.

[Page 358]

State and condition of Bahá’u’lláh—“Star of West”, Vol. 8, p. 171 (1st col.)

“Gleanings”— p. 126, 239; “Promised Day Is Come”—p. 42-43.

“Epistle to the Son of Wolf”—p. 52.

His mission was made known to Bahá’u’lláh—“Gleanings”—p. 90, 103; “Epistle to the Son of Wolf”—p. 11, 21, 22.

The Purpose of the Coming of Bahá’u’lláh—“Gleanings"—p. 79-81-99, 108, 287; “Epistle to the Son of Wolf”—p. 33-34.

Revelation of Bahá’u’lláh—“Dispensation of Bahá’u’lláh”—p. 8, 9, 11, 14.

Great opportunity of this day—“Gleanings”, p. 320-322; “Dispensation of Bahá’u’lláh”—p. 14, 15, 18.

Greatest gift to man—“Gleanings”—p. 195; “Promised Day” p. 24.

Gradually unfolding—“Gleanings”—p. 76, 87.

Only means of unity—“Gleanings”—p. 286.

Influence of—“Gleanings”—p. 189-190.

Power of—“Gleanings”—p. 142, 183, 219-220; “Dispensation of Bahá’u’lláh” p. 15.

Progressive—“Gleanings”—p. 68, 73-74.

Proof of—“Gleanings”—p. 105.

Purpose of—“Gleanings”—p. 206, 215.

Universality of—“Gleanings”—p. 92-98.

Victory of—“Gleanings”—p. 341; “Dispensation of Bahá’u’lláh”—p. 14, 19.

Tablet of Visitation: “Prayers and Meditations”—p. 310.

“Epistle to the Son of the Wolf,” p. 1-2, 46-49.

Call of the Divine Beloved: “Gleanings,” p. 319-322; 323-325.

Messages to the Kings: “Promised Day is Come,” p. 24, 28, 29, 30-35, 40.

Prayers for Riḍván: “Prayers and Meditations,” p. 4, 273, 277, 200-202.

SAMPLE PROGRAM FOR RIḌVÁN FEAST.

Prayer, “Day of God”—“Prayers and Meditations” (bottom) p. 272, (middle) p. 277.

Prayer, “Prayers and Meditations” p. 283 (1st Par.)

[Page 359]

Accounts of first Riḍván.

a—“Bahá’u’lláh and the New Era” p. 38.

b—“Star of West” Vol. VIII, p. 169.

c—“Abbas Effendi” by Phelps—p. 28-31.

State and condition of Bahá’u’lláh.

a—“Star of West” Vol. VIII, p. 171.

b—“Gleanings” p. 126.

Call of the Beloved, “Gleanings” p. 319-322.

Tablet of Visitation, “Prayers and Meditations” p. 310.

Prayer, “Prayers and Meditations” p. 4.

---

O THOU AWAKENED ONE

Mary A. McClennen

O Thou Awakened One,

Kindling Thy Beauty in stone

And hill and tree,

Awaken me!

Mover of water,

Stirrer of leaves and grass

Crumbling to dust

Even the stubborn stone,

Leave me not alone!

But change,

By Thy unfolding power,

Change this heart,

This mind, this form,

And for Thy loving sake

A new soul make.

[Page 360]

WITH OUR READERS

One of our pioneer settlers writes somewhat at length of how obstacles gradually disappeared and fears vanished after she had determined to join the Bahá’í army of pioneers. Although her honest self-analysis convinced her of her inadequacy in many respects, these words of ‘Abdu’l-Bahá assured her: “Nothing whatsoever can be regarded as unattainable. But endeavor, ceaseless endeavor is required.” “I always like to translate the abstract into the concrete,” she writes. “What did endeavor practically mean to me? What was I to do? I knew that I had a whole year before I would be financially free to go out pioneering. I wanted to use that year, to put every opportunity into attaining the fitness a Bahá’í needs to pioneer. It is astonishing how our opportunities multiply when we are ready and sincerely seek them.

“I started by visiting all the Bahá’í meetings and groups and Assemblies I possibly could around Chicago. I was privileged to attend some extremely interesting classes and lectures. I used every opportunity to contribute to the discussions and express my thoughts. This also trained me to listen sharply, because only thorough attention will enable you to participate intelligently in any discussion. I am especially indebted to the group to which I belonged for its eager and selfless cooperation. They knew my aim and gave me opportunity to express myself, to speak, to teach, to train myself.

“I soon realized that the success of my classes was in proportion to the amount of work I had put into them, and to the sincerity and humility of my prayers for God’s guidance and for His blessing. . . . The work one has to do when one holds a class consists mostly in reading and studying and praying. There is no surer way to understand and love the Teachings of Bahá’u’lláh than to read and study and ponder them.” She then speaks of her habit of marking and copying passages which appealed especially to her and afterwards memorizing them. At her housework, her mending, on the street car, she used spare minutes for memorizing.

[Page 361] “One handicap,” she says, “was that so often while praying my mind used to become sidetracked and wander away. A kind friend gave me a remedy and I gratefully pass it on: Pray aloud. . . . It greatly helps to concentrate and now I love to speak and hear my prayers. One might think that by this time I had overcome all my handicaps. But something strange happened to me: the more I studied and read and seemed to improve, the greater the gap which remained to be filled, and the more I realized my powerlessness to attain the fitness for which I aimed. It is always so; when you climb to the summit of a little hill, you discover the high mountains behind it, and the higher and more unattainable the horizon becomes. The situation seemed more desperate than ever. But God never forsakes those who turn in humility to him. Again Bahá’u’lláh spoke to me through the Guardian’s urgent appeals: ‘The Bahá’í teacher should not get discouraged at the consciousness of the limitations within and without him. . . . He should consider himself as a mere instrument in the hands of God, and should cease looking at his own merits. . . . The most important qualification of a Bahá’í teacher is, indeed, unqualified loyalty and attachment to the Cause. Knowledge is, of course, essential; but compared to devotion, it is secondary in importance.’

“I think every single pioneer,” she adds, “can respond to these qualifications, because devotion and loyalty are divine bounties accessible to all human beings, dependent only on our own readiness and willingness to manifest them. . . . And let me tell you, we pioneers know that ‘This shall be better for you than all the treasures of the past and of the future.’”

Another pioneer about to set out for her new home writes that she is experiencing the happiest moments of her life.

* * *

Garreta Busey's contribution, Reflected In the West, which we make our leading article this month, is particularly timely this Centenary Year of our Faith, which marks also, as she points out, the fiftieth anniversary of the beginning of the Bahá’í Faith in America. Her information, Miss Busey tells us, was obtained from Neeley’s History of the Parliament of Religions and Religious Conferences at the Columbian Exposition which was compiled from original manuscripts and stenographic reports. And [Page 362] Miss Busey adds, “I found it a mine of material interesting to Bahá’ís.”

Quite a different type of contribution, but no less valuable to those who wish an understanding of the far-reaching implications of the Bahá’í Faith is Dr. Raymond Frank Piper’s article entitled “Bahá’í Unity” wherein he analyzes Bahá’u’lláh’s theme of unity breaking it down into some of its component parts. The first part of this article was printed in our December, 1943, issue. Dr. Piper writes from Syracuse, New York, where he is acting chairman of the Department of Philosophy in Syracuse University. Some notes in regard to Dr. Piper’s writings, travels and interest in the Bahá’í Faith were published in the December issue to which the reader is asked to refer.

We continue the symposium on The Evolution of Peace with Margaret K. Ruhe’s contribution, After the War: One World. Mrs. Ruhe, originally a member of the Bahá’í youth group of Urbana, later one of the founding members of the New Orleans Bahá’í Assembly, is now a resident of Atlanta. Mrs. Ruhe has been a contributor to World Order for some years.

We continue references in Bahá’í Sacred Writings suitable for reading on Bahá’í Holy Days. We believe these will be helpful in arranging programs for the celebration of these days.

* * *

The editors like to receive such letters as the following and we think our readers will enjoy it too: “I am glad to tell you that both the friends here whom I have been teaching are much advanced in their progress of understanding the teachings. . . . The World Order subscriptions I gave them, have, I think, during my absence of a year or more, done more than if I had been talking and reading to them about the Cause from time to time. . . . One of these friends intends to renew her subscription direct, when the gift period has passed and the other has been lending her copy to her friends.”

THE EDITORS.

[Page 363]

Bahá’í World Faith

This book contains a representative selection of the Writings of Bahá’u’lláh and of ‘Abdu’l-Bahá, and is the largest collection of Bahá’í literature in English translation now available in one volume.

A detailed Table of Contents and an Index make the Bahá’í teachings readily accessible for study as well as reading and meditation.

The plan of the book arranges the contents in nine chapters, as follows:—

Part One—Writings of Bahá’u’lláh

Chapter One—The Great Announcement

Chapter Two—The Promised One

Chapter Three—The Life of the Soul

Chapter Four—Laws of the New Age

Chapter Five—The Mystery of God

Part Two—Writings of ‘Abdu’l-Bahá

Chapter Six—The Faith of Bahá’u’lláh

Chapter Seven—Soul, Mind and Spirit

Chapter Eight—The Loom of Reality

Chapter Nine—The Divine Plan

Each of these chapters has been treated as a unit of significance, and the sequence of the nine chapters conveys a sense of the unfoldment of the Bahá’í Dispensation in the Tablets of Bahá’u’lláh, His Will and Testament, the Tablets and Addresses of ‘Abdu’l-Bahá, and in His Testament and Plan for the World Order of Bahá’u’lláh.

The passages selected have been taken from fifteen different publications as well as from the National Archives.

Printed on thin light paper and bound in green fabrikoid. 465 pages. Per copy, $1.50.

BAHÁ’Í PUBLISHING COMMITTEE
110 Linden Avenue, Wilmette, Illinois

[Page 364]

Mankind Shall Be Freed

Now concerning our social principles, namely the teachings of His Holiness Bahá’u’lláh spread far and wide fifty years ago (this was written in 1921—Editor), they verily comprehend all other teachings. It is clear and evident that without these teachings progress and advancement for mankind are in no wise possible. Every community in the world findeth in these Divine Teachings the realization of its highest aspirations. These teachings are even as the tree that beareth the best fruits of all trees. Philosophers, for instance, find in these heavenly teachings the most perfect solution of their social problems, and similarly a true and noble exposition of matters that pertain to philosophical questions. In like manner men of faith behold the reality of religion manifestly revealed in these heavenly teachings, and clearly and conclusively prove them to be the real and true remedy for the ills and infirmities of all mankind. Should these sublime teachings be diffused, mankind shall be freed from all perils, from all chronic ills and sicknesses.

—‘ABDU’L-BAHÁ