World Order/Volume 9/Issue 2/Text
| ←Issue 1 | World Order Volume 9 - Issue 2 |
Issue 3→ |
Return to PDF view Proofread once
|
WORLD
ORDER
THE BAHÁ’Í MAGAZINE
May, 1943
• The Divine Unity . . . . . . . . . . . . . . . Chester F. Barnett 37
• Love and Friendship . . . . . . . . . . . . . Kitty B. Carpenter 44
• Signs of Hope for the World . Ruhaniyyih Ruth Moffett 49
• The Spiritual Potencies of That Sacred Spot Shoghi Effendi 51
• This World a Mirage . . . . . . . . . . . . . . . ‘Abdu’l-Bahá 59
• The Way to the Gate, Editorial Bertha Hyde Kirkpatrick 60
• El Peru . . . . . . . . . . . . . . . . . . . . . . . . . . Eve B. Nicklin 62
• There Is a Time, Poem . . . . . . . . . Martha M. Boutwell 67
• Bahá’í Lessons . . . 68 • With Our Readers . . . 70
FIFTEEN CENTS
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.
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.
MAY, 1943, VOLUME IX, NUMBER 2
WORLD ORDER
THE BAHÁ’Í MAGAZINE
VOLUME IX MAY, 1943 NUMBER 2
The Divine Unity
Chester F. Barnett
IS SAFEGUARDED BY ITS DIVINE INSTITUTIONS
BEFORE the appearance of Bahá’u’lláh in the human temple
there remained, even under the impetus of the Divine forces
which were released through Christianity and Islám, a
residuum of those prejudices which separate and divide mankind.
These prejudices have been aptly classified by ‘Abdu’l-Bahá
as religious, sectarian, racial, national, political and
economic. The Guardian, in his communication to the friends
and fellow-heirs of the Kingdom of Bahá’u’lláh entitled The
Promised Day Is Come, under date of March 28, 1941, declared
that “the chief idols in the desecrated temple of mankind
are none other than the triple gods of nationalism, racialism
and communism.”
The influx of the Divine forces released through the appearance
of Bahá’u’lláh has quickened the mind of man, causing
him to make discoveries and invent means of transportation
and communication hitherto unknown. These material forces
have brought into close and intimate contact all races, peoples
[Page 38]
and nations, as well as political and economic systems throughout
the world. It is no longer freedom of choice on the part
of rulers, kings, and leaders of religion as to whether they will
obey the Voice of Bahá’u’lláh. The impact of the Divine
forces permeating the affairs of the world but of which they
may be unaware, now compels them. The creaking of the old
machinery is everywhere manifest, threatening to engulf mankind,
with no hope of surcease until the edicts of Bahá’u’lláh
are recognized and adopted.
THE ONENESS OF MANKIND
Aside from the Voice of Bahá’u’lláh, where in the jungle of chaos and confusion now existing is there any reliable way, or any ruler, king, religious leader, or any system, qualified to point the way and guide the peoples of the world therein? The perversity of rulers, kings and religious leaders is again veiling the people from the knowledge of God revealed by Bahá’u’lláh in this age. The people and their leaders are indeed in the graves of ignorance and heedlessness. How long must mankind continue to suffer before the deaf ears shall be opened and the Voice heard and heeded?
There is one rock purpose around which all the spiritual forces which Bahá’u’lláh has engendered revolve. That purpose is to unite all fragments of the human race, whatever their conditions, into one family. It represents the highest spiritual concept which mankind has ever heretofore attained.
THE BAHÁ’Í UNITY
Throughout recorded history, after the passing of the
founders of a great world religion, mankind has, through its
own innovations and notions, substituted finite limitations for
the Divine. The underlying motivations of its mischief-makers
are often pure egoism, selfishness and greed; at other times,
lack of knowledge of the real teachings through long continued
[Page 39]
imitation and neglect. Whichever of these is the reason
for perversion, its disastrous effect upon mankind is the
same.
It is through the unique and distinguishing features in the Dispensation of Bahá’u’lláh, not found in the teachings of any other religion, sect, philosophy or cult, that the integrity and unity of the Faith of Bahá’u’lláh are preserved and perpetuated.
Not only have the tenets of the Faith been expressly recorded in the Tablets of Bahá’u’lláh, but He appointed ‘Abdu’l-Bahá, His own natural son, the Center of His Covenant, with authority to interpret the Written Word. In turn, ‘Abdu’l-Bahá, through His Will, appointed His grandson, Shoghi Effendi, Guardian of the Cause, with succession in the office of Guardian in the lineal descendants of the Holy Family. In this same Will, ‘Abdu’l-Bahá ordained that local houses of justice, secondary houses of justice, and a Universal House of Justice, should be formed in the manner therein provided. The office of interpreter is expressly vested in the Guardian, with all rights of succession to the functioning of the Faith in the Guardianship and the Universal House of Justice. To preserve and protect the integrity and unity of the Faith, the succession, under the terms of the Will, is expressly ordained to be under the protection and guidance of Bahá’u’lláh and the Báb.
It is through the means thus divinely appointed that religious dissension among mankind in the fullness of time will forever be stilled.
THE FULLNESS OF LIGHT
Those religious leaders, or the votaries of any sect or cult,
who deny to Bahá’u’lláh the right, power and authority to
prescribe the means whereby His Teachings may be interpreted,
[Page 40]
or the succession in unity maintained, are devoid of
the knowledge of God applicable to this age, and deprived
of the “potency of light” which proceeds from God through
His Divinely appointed Messenger. Any other conception
of religion, even though it may be formed in the utmost good
faith, is a mere idol of the imagination.
It is no answer on the part of those who may pretend that in the religious dispensations of the past no such safeguards, as are now ordained, were thrown about the Cause of God by his Messengers. As we have already set forth, no such world affairs or conditions ever before existed. The means adopted in the era of Bahá’u’lláh are calculated to stamp out and destroy all those prejudices which separate and divide mankind. Thus far, old religious systems have failed. Common sense dictates that mankind should at least investigate the tenets ordained by Bahá’u’lláh which hold out the only promise to this age of complete obliteration of age-old prejudices.
It is likewise no answer on the part of some egoistic and
misguided souls to pretend that those safeguards which have
been thrown around the interpretation of the revealed Word,
or the succession in unity, by the Founders, constitute a human
organization not contemplated by the Founders of the Cause.
The facts are that, different from any explicit writing contained
in the former religious dispensations, the local houses
of justice, the secondary houses of justice, and the Universal
House of Justice, together with the institution of the Guardianship,
with the powers and functions of each and all of
them, are institutions coming from the Hand of God Himself
through His Most Holy Messengers. Therefore, these institutions
have not been formulated, evolved or organized by
the hand of man, and in their very nature cannot be. Their
functions in the hands of man are a trust to be administered
[Page 41]
under the protection and guidance of Bahá’u’lláh and the Báb,
in conformity with the ordination of such institutions, as hereinbefore
specifically mentioned.
The facts are, also, that, as a further safeguard to these divinely-appointed institutions, it has been ordained that there shall be an end to religion as a profession, or the means of livelihood in any manner whatsoever. This is accomplished by expressly forbidding any professional clergy to function, and substituting therefor the requirement of a duty on the part of all believers to teach the Cause without material reward or recompense. The Cause of God is thus forever protected, as with a flame of fire, from the activities of those designing groups or individuals who may seek to exploit the Cause for their own selfish interests and purposes.
The facts are, also, that in the Christian dispensation, there is no uniformity in interpretation among the sects as to many of the fundamental teachings of Christ. This is so manifest to everyone that it needs no illustration. Then, there are the systems of organization, not based upon any explicit writing of Christ, ranging from authority vested in a hierarchy to that derived from a mere voluntary assemblage of persons, or upon no authority whatsoever, all claiming to act through their own peculiar interpretations of the gospels, or tradition. There is similar confusion in interpretation and right to succession found in the Islamic dispensation.
THOSE WHO DENY
Is it any wonder that the Supreme Manifestation of God has appeared at this time in the human temple through Bahá’u’lláh, to purify mankind from those age-old prejudices which separate and divide? It is a challenge to all those who sleep in their graves of ignorance and heedlessness.
There are those who point to the Words of the Master and
[Page 42]
His superlative examples of love, humility, patience and loving kindness, in an effort to refute the obligations as to them
lodged in the ordained institutions. How, they cry, in segregating
this aspect of His Teaching, can they be required to
take seriously the warnings to all those who refuse to conform
to these ordained institutions? Briefly, it must be apparent
to all those who have sincerely accepted and understand the
exalted stations occupied by Bahá’u’lláh, the Supreme Manifestation
of God, and of ‘Abdu’l-Bahá, the Center of His
Covenant, that the denial of the institutions which have been
ordained is a denial of God Himself. The condemnation,
though harsh, must necessarily be separation from the body of
believers with all the consequences which such separation
entails.
Referring in his Will to the Guardian and the Universal House of Justice, ‘Abdu’l-Bahá has decreed: “Whatsoever they decide is of God. Whoso obeyeth him not, neither obeyeth them, hath not obeyed God; whoso rebelleth against him and against them hath rebelled against God; whoso opposeth him hath opposed God; whoso contendeth with them hath contended with God; whoso disputeth with him disputeth with God; whoso denieth him hath denied God; whoso disbelieveth in him hath disbelieved in God; whoso deviateth, separateth himself, turneth aside from him, hath in truth deviated, separated himself and turned aside from God,— may the wrath, the fierce indignation, the vengeance of God rest upon him! The mighty stronghold shall remain impregnable and safe through obedience to Him who is the Guardian of the Cause of God.
“Should any, within or without the company of the Hands of the Cause of God disobey and seek division, the wrath of God and His vengeance will be upon him, for he will have caused a breach in the true Faith of God.”
[Page 43]
“Beware lest anyone falsely interpret these words, and
like unto them that have broken the Covenant after the Day
of Ascension (of Bahá’u’lláh), advance a pretext, raise the
standard of revolt, wax stubborn and open wide the door of
false interpretation. To none is given the right to put forth
his own opinion or express his particular convictions. All must
seek guidance and turn unto the Center of the Cause and the
House of Justice. And he that turneth unto whatsoever else
is indeed in grievious error.”
Some with a perverted sense of liberty, devoid of the knowledge of God as revealed by Bahá’u’lláh to this age may object that such a conception of the binding authority of the institutions which have been ordained necessary to constitute one a Bahá’í, is an interference with their liberty guaranteed by the state. To all such objectors, it is only necessary to point out that the Bahá’í Faith accedes to everyone the privilege of reveling in religious confusion wherever it may exist or be found, but it does insist, in conformity with the same religious liberty, that the method and order of administration ordained by the Founders is a spiritual feature of the Cause never before divinely appointed, and now binding and obligatory upon everyone before he can honestly and sincerely claim to be a Bahá’í.
Whatever the future may hold for the peace of the world, it is incumbent upon all who call themselves Bahá’ís to cling to the Divinely appointed institutions of the Faith.
Love and Friendship
Kitty B. Carpenter
BAHÁ’U’LLÁH teaches us much about love. “Therefore the
Lord of mankind, having great love and mercy, has caused
the appearance of the Prophets and the revelation of the Holy
Books, so that through divine education humanity may become
the dawning-place of Merciful emotions.”
“Say, O Brethren”, He says, “Let deeds not words be your adorning.”
“Let not a man glory in this, that he loves his country; let him rather glory in this, that he loves his kind.”
“Every soul of the beloved ones must love the others and withhold not his possessions and life from them, and by all means he must endeavor to make the others joyous and happy.”
“Blessed is he who prefers his brother before himself; such an one is of the people of Bahá.”
These extracts from Bahá’u’lláh’s writings are lessons to us. It seems strange that we should need such lessons, but evidently we do or these words would not have been manifested to us by God in this Day.
Bahá’í love and friendship should, I feel, be deeper and stronger than any other love as it is in tune with the spirit of Bahá’u’lláh. It is love that is universal, not only for all Bahá’ís all over the world, but for all people who live on earth. Bahá’u’lláh especially instructs us to love people of other races:
“When a man turns his face to God he finds sunshine
everywhere. All men are his brothers. Let not conventionality
cause you to seem cold and unsympathetic when you meet
strange people from other countries. Do not look at them
[Page 45]
as though you suspected them of being evil-doers, thieves and
boors. You think it necessary to be very careful, not to expose
yourselves to the risk of making acquaintance with such, possibly,
undesirable people.
“I ask you not to think only of yourselves. Be kind to the strangers, whether come they from Turkey, Japan, Persia, Russia, China or any other country in the world. Help to make them feel at home; find out where they are staying, ask if you may render them any service; try to make their lives a little happier. In this way, even if, sometimes, what you at first suspected should be true, still go out of your way to be kind to them—this kindness will help them to become better. After all, why should any foreign people be treated as strangers?
“Let those who meet you know, without your proclaiming the fact, that you are indeed a Bahá’í.
“Put into practise the Teaching of Bahá’u’lláh, that of kindness to all nations. Do not be content with showing friendship in words alone, let your heart burn with loving kindness for all who may cross your path.”
The Spirit of Bahá’u’lláh is extended to all the world to
all who are willing to partake of it and give it on to others.
In 1938 when I was traveling by train at night from the Suez
canal to Haifa, I shared a compartment with a young Egyptian
girl, and she demonstrated her love for a stranger very
practically by sharing her breakfast of cheese and rolls with
me. This generosity I found most acceptable as the Palestine
trains do not stop every few hours for tea and refreshments
as do the trains in New Zealand. When after some difficulty
this new acquaintance encouraged an Arab boy at one of the
railway stations to accept an English shilling for some oranges
for me I felt indeed that I had found a friend, though we
[Page 46]
were quite unable to converse with each other. I realized
then the great necessity of a universal language, and what a
wonderful help it will be in bringing about the brotherhood
of man.
The train arrived at Haifa at eight o’clock on a beautiful sunny morning. I was not sure that there would be anyone to meet me. All seemed very strange. But as I looked wonderingly from the window as the train slowed down to a stop I heard the greeting “Alláh-u-Abhá”. It came from Fugeta, the little Japanese who has worked for the Cause for many years in Palestine. There was also the young brother of the Guardian, Riaz Effendi. These Bahá’í friends soon bundled my luggage into a car and we were on our way to the Pilgrim House on Mount Carmel.
I felt Very happy to be among friends, though our English had not come from the same schools and conversation was difficult. A most loving welcome was extended to me. “The love which exists between the hearts of believers is prompted by the ideal of the unity of spirits. This love is attained through the knowledge of God, so that men see the Divine Love reflected in the heart. Each sees in the other the Beauty of God reflected in the soul, and finding this point of similarity, they are attracted to one another in love. This love will make all men the waves of one sea. This love will make them all the stars of one heaven and the fruits of one tree. This love will bring the realization of true accord, the foundation of real unity.”
On reaching the Pilgrim House, I was taken upstairs across
a large hall to a room opening off the left hand corner. This
room was quite simply furnished with bed, chair, dressing
table and washstand, the water jug being of Eastern design
and the wash basin just as one would see in any English home.
[Page 47]
On the dressing table was a card with the welcome “Alláh-u-Abhá”,
and “The Glory of the Love of God be with you.”
I felt that though ‘Abdu’l-Bahá was not now in Haifa He
was welcoming me.
The window was wide open out to the sunshine and foliage. It was a pretty window, and the perfume that was wafted into the room was unusually sweet. I afterwards visited the garden to see why the scent was so beautiful and found but a few full-blown roses. Perhaps it was because they were grown on Mount Carmel that they were so fragrant—for we have often heard of ‘Abdu’l-Bahá’s love of flowers! One Bahá’í has told us that ‘Abdu’l-Bahá loved to present beautiful, sweet-smelling flowers to his visitors. The ministry of flowers was a feature of the life at ‘Akká, of which every pilgrim brought away fragrant memories. One pilgrim wrote of ‘Abdu’l-Bahá: “When the Master inhales the odor of flowers, it is wonderful to see Him. It seems as though the perfume of the hyacinths were telling him something as He buries His face in the flowers. It is like the ear hearing a beautiful harmony with concentrated attention.”
‘Abdu’l-Bahá often likened humanity to a garden, saying, “We are all flowers of one garden, all leaves of one tree.” As the flower is hidden in the bud, so a spirit from God dwells in the heart of every man no matter how hard and unlovely his exterior. The true Bahá’í will treat every man, therefore, as a gardener tends a rare and beautiful plant. He knows that no impatient interference on his part can open the bud into a blossom. Only God’s sunshine can do that. Therefore God’s aim is to bring the life-giving sunshine into all darkened hearts and homes. “O friend!” Bahá’u’lláh instructs us. “In the garden of thy heart plant naught but the rose of love.”
I would again like to mention the Bahá’í greeting,
[Page 48]
“Alláh-u-Abhá”. The people who speak Arabic and Persian,
I feel, gain a greater understanding of its meaning and they
use it more frequently than we do. After leaving Haifa I
went to Cairo, a train journey lasting from eight—thirty in the
morning till eleven in the evening. It was dark as the train
pulled in at the Cairo station, which was poorly lighted, and
I wondered how the friends whom Shoghi Effendi said would
be sure to meet me would know me. I looked out of the
window to help them to see me, having first removed my hat
as I thought my coloring would advertise me as a stranger
in Egypt. The result that came did not show me to be an
unwelcome stranger! Before the train stopped I heard: “Is
that you, Miss Carpenter? Alláh-u-Abhá. Is that you Miss
Carpenter? Alláh-u-Abhá.” In less time than it takes to tell
my carriage window was surrounded by more than a dozen
people, all greeting lovingly “Alláh-u-Abhá”. It was the
only language we had in common, just one short phrase, but
it conveyed Bahá’í love and friendship, and the rest was understood.
As ‘Abdu’l-Bahá says: “What a power is love. It is the most wonderful, the greatest of all living powers. Love gives life to the lifeless, love lights a flame in the heart that is cold. Love brings hope to the hopeless and gladdens the hearts of the sorrowful. When the heart of a man is aglow with the flame of love, he is ready to sacrifice all, even his life. In the world of existence there is indeed no greater power than the power of love.”
Signs of Hope for the World
BEFORE the first World War ‘Abdu’l-Bahá foretold the rise in this
century of a new universal social form for mankind. “Among the
results of the manifestation of spiritual forces will be that the human
world will adapt itself to a new social form,” He said; “the justice
of God will become manifest throughout human affairs and human
equality will be universally established.”
Today the world is well into another year of increasing tragic war conditions, and many people are saying hopelessly that all civilization is in utter collapse. We wish to assure our readers that there are encouraging signs, however, of which some people are becoming aware. The words of ‘Abdu’l-Bahá are even now being gradually fulfilled. In the midst of war calamities, distress of nations, famine and disease, hearts swell with hope, as well as with compassion and sympathy, as the signs of brotherhood begin to become manifest.
Let us consider a few of these signs:
1) Never before in history has so much attention been given to planning for peace while war is in progress. Countless articles have been written and radio broadcasts made on the subject of permanent peace and the freedom and welfare of all peoples. An important process of public education, as well as the actual formulation of plans that may be used, is going on to prepare us for a world peace that has a chance to endure.
2) The “Declaration of United Nations”, signed by twenty-six nations at Washington on January 1, 1942, and by others later, not only stated the principles of Allied unity, but by it these same nations all agreed to accept the cooperative ideals of the Atlantic Charter of August 14, 1941, as the basis of a new world after the present war. In the past year much administrative machinery has been developed to supplement this declaration. Herein some people see signs of an embryonic world federation.
3) The United States government has given many indications
through its state department that it intends to use all possible power
and influence to develop the nuclear organization of the United
Nations into an after-war World-inclusive order for collective security,
[Page 50]
economic welfare and the preservation of human rights. The
same intention has been expressed by some Senators.
4) Among the definite and interesting signs within America is the Resolution of March 13, 1941, adopted by the legislature of North Carolina which indicates that the governing body of that state looks forward to a world commonwealth. A similar resolution was adopted by the legislature of New Jersey on May 1, 1942. A portion of the North Carolina preamble reads as follows:
“That world federation is the keystone of the arch of civilization, humanity’s charter of liberty for all peoples and the signet authenticating at least the union of the peoples in freedom and peace.
“That the universal ordeal through which mankind is now passing marks the birth of a new epoch that will affirm for all time the indestructible solidarity of civilization and the abiding unity of the human race.
“That there are supreme moments in history when nations are summoned, as trustees of civilization, to defend the heritage of the ages and to create institutions essential for human progress. In the Providence of God, such a crisis is this hour, compelling in duty and unprecedented in responsibility—a fateful moment when men meet destiny for the fulfillment of historic tasks.
“Now, therefore be it resolved by the House of Representatives, the Senate concurring, (Section I) That the General Assembly of North Carolina does hereby solemnly declare that all peoples of the earth should now be united in a commonwealth of nations to be known as The Federation of the World, and to that end it hereby endorses the Declaration of The Federation of the World.”
Thus do we see movement toward a new social form of worldwide scope. This is part of the light of a new Day that “will give birth to a civilization with a fulness of life such as the world has never seen, nor can yet conceive.” This movement will ultimately bring in the Lesser Peace which Bahá’u’lláh promised would be the result of efforts of statesmen and other leaders to establish a governmental means of enforcing peace and providing for the good of all men.
Ruhaniyyih Ruth Molfett
This is the second in a symposium of discussions to be printed this
year under the general subject of “The Evolution of Peace.”
The Spiritual Potencies
of That Consecrated Spot
Shoghi Effendi
THE TRANSFER of the secred remains of the brother and mother
of our Lord and Master ‘Abdu’l-Bahá to Mount Carmel and
their final interment within the hallowed precincts of the
Shrine of the Báb, and in the immediate neighborhood of the
resting place of the Greatest Holy Leaf, constitute, apart from
their historic associations and the tender sentiments they
arouse, events of such capital institutional significance as only
future happenings, steadily and mysteriously unfolding at the
world center of our Faith, can adequately demonstrate.
The circumstances attending the consummation of this long, this profoundly cherished hope were no less significant. The swiftness and suddenness with which so delicate and weighty an undertaking was conducted; the surmounting of various obstacles which the outbreak of war and its inevitable repercussions necessarily engendered; the success of the long-drawn out negotiations which the solution of certain preliminary problems imposed; the execution of the plan in the face of the continued instability and persistent dangers following the fierce riots that so long and so violently rocked the Holy Land, and despite the smoldering fire of animosity kindled in the breasts of ecclesiastics and Covenant-breakers alike— all combined to demonstrate, afresh and with compelling power, the invincible might of the Cause of Bahá’u’lláh.
The Purest Branch, the martyred son, the companion, and
amanuensis of Bahá’u’lláh, that pious and holy youth, who in
the darkest days of Bahá’u’lláh’s incarceration in the barracks
[Page 52]
of ‘Akká entreated, on his death-bed, his Father to accept him
as a ransom for those of His loved ones who yearned for, but
were unable to attain, His presence, and the saintly mother of
‘Abdu’l-Bahá, surnamed Navváb by Bahá’u’lláh, and the first
recipient of the honored and familiar title of “the Most
Exalted Leaf”, separated in death above half a century, and
forced to suffer the humiliation of an alien burial-ground, are
now at long last reunited with the Greatest Holy Leaf with
whom they had so abundantly shared the tribulations of one
of the most distressing episodes of the Heroic Age of the
Faith of Bahá’u’lláh. Avenged, eternally safeguarded, befittingly
glorified, they repose embosomed in the heart of
Carmel, hidden beneath its sacred soil, interred in one single
spot, lying beneath the shadow of the twin holy Tombs, and
facing across the bay, on an eminence of unequalled loveliness
and beauty, the silver-city of ‘Akká, the Point of Adoration
of the entire Bahá’í world, and the Door of Hope for all mankind.
“Haste thee, O Carmel!” thus proclaims the pen of
Bahá’u’lláh, “for lo, the light of the countenance of God, the
Ruler of the Kingdom of Names and Fashioner of the heavens,
hath been lifted upon thee.” “Rejoice, for God hath in this
Day established upon thee His throne, hath made thee the
dawning-place of His signs and the day spring of the evidences
of His Revelation.”
The machinations of Badi’ulláh—the brother and lieutenant
of the Focal Center of sedition and Arch-Breaker of the
Covenant of Bahá’u’lláh, the deceased Muḥammad-‘Alí—who
with uncommon temerity and exceptional vigor addressed his
written protest to the civil authorities, claiming the right to
oppose the projected transfer of the remains of the mother
and brother of ‘Abdu’l-Bahá, have been utterly frustrated.
So foolish a claim, advanced by one who in the Will and Testament
[Page 53]
of ‘Abdu’l-Bahá has been denounced as an “alert and
active worker of mischief”, and whose life has been marked by
so many instances of extravagance, of betrayal and folly, has
been summarily rejected by the fairness and justice of the
civil authorities, in whose custody the notorious Sádhij, the
daughter of that same Badi’ulláh, is still retained, as a direct
result of her ceaseless instigations to rebellion and terrorism,
and whose acts constitute a clear and double violation of the
civil law of the land and of the spiritual ordinances of Bahá’u’lláh,
in Whose Faith she professes to believe.
Unabashed by his appalling mistakes and blunders; undeterred by the galling failure of his persistent efforts, in conjunction with his brother, to establish, in the days following the passing of ‘Abdu’l-Bahá, their alleged right to the custody of the Most Holy Tomb, unrestrained by the memory of the abortive attempt of Muḥammad-‘Alí to retain the Mansion of Bahá’u’lláh as a private residence for himself and his family; unchastened by the spiritual and material misery into which he and his kindred have sunk; and impotent to perceive the contrast between that misery and the consolidating strength and ever-enhancing prestige of the institutions heralding the birth of the World Order of Bahá’u’lláh at its international center, he has, with characteristic insolence, dared to raise once again his voice against the resistless march of events that are steadily accelerating the expansion and establishment of the Faith in the Holy Land.
For it must be clearly understood, nor can it be sufficiently
emphasized, that the conjunction of the resting-place of the
Greatest Holy Leaf with those of her brother and mother incalculably
reinforces the spiritual potencies of that consecrated
Spot which, under the wings of the Báb’s overshadowing
Sepulchre, and in the vicinity of the future Mashriqu’l-Adhkár,
[Page 54]
which will be reared on its flank, is destined to evolve
into the focal center of those world-shaking, world-embracing,
world-directing administrative institutions, ordained by Bahá’u’lláh
and anticipated by ‘Abdu’l-Bahá, and which are to
function in consonance with the principles that govern the twin
institutions of the Guardianship and the Universal House of
Justice. Then, and then only, will this momentous prophecy
which illuminates the concluding passages of the Tablet of
Carmel be fulfilled: “Ere long will God sail His Ark upon
thee (Carmel), and will manifest the people of Bahá who have
been mentioned in the Book of Names.”
To attempt to visualize, even in its barest outline, the glory that must envelop these institutions, to essay even a tentative and partial description of their character or the manner of their operation, or to trace however inadequately the course of events leading to their rise and eventual establishment is far beyond my own capacity and power. Suffice it to say that at this troubled stage in world history the association of these three incomparably precious souls who, next to the three Central Figures of our Faith, tower in rank above the vast multitude of the heroes, Letters, martyrs, hands, teachers and administrators of the Cause of Bahá’u’lláh, in such a potentially powerful spiritual and administrative Center is in itself an event which will release forces that are bound to hasten the emergence in a land which, geographically, spiritually and administratively, constitutes the heart of the entire planet, of some of the brightest gems of that World Order now shaping in the womb of this travailing age.
For such as might undertake, in the days to come, the
meritorious and highly enviable pilgrimage to these blessed
shrines, as well as for the benefit of the less privileged who,
aware of the greatness of their virtue and the pre-eminence of
[Page 55]
their lineage, desire to commune with their spirits, and to
strive to acquire an added insight into the glory of their position,
and to follow in their footsteps, let these testimonies
written by Bahá’u’lláh and ‘Abdu’l-Bahá be their inspiration
and guidance in their noble quest:
“At this very moment,” Bahá’u’lláh testifies, “My son is being washed before My face, after Our having sacrificed him in the Most Great Prison. Thereat have the dwellers of the Abhá Tabernacle wept with a great weeping, and such as have suffered imprisonment with this Youth in the path of God, the Lord of the promised Day, lamented. Under such conditions My Pen hath not been prevented from remembering its Lord, the Lord of all nations. It summoneth the people unto God, the Almighty, the All-Bountiful. This is the day whereon he that was created of the light of Bahá has suffered martyrdom, at a time when he lay imprisoned at the hands of his enemies.”
“Upon thee, O Branch of God!” He solemnly and most touchingly, in that same Tablet, bestows upon him His benediction, “be the remembrance of God and His praise, and the praise of all that dwell in the Realm of Immortality, and of all the denizens of the Kingdom of Names. Happy art thou in that thou hast been faithful to the Covenant of God and His Testament, until Thou didst sacrifice thyself before the face of thy Lord, the Almighty, the Unconstrained. Thou, in truth, hast been wronged, and to this testifieth the Beauty of Him, the Self-Subsisting. Thou didst, in the first days of thy life, bear that which hath caused all things to groan, and made every pillar to tremble. Happy is the one that remembereth thee, and draweth nigh, through thee, unto God, the Creator of the Morn.”
“Glorified art Thou, O Lord, my God!” He, in a prayer,
astoundingly proclaims, “Thou seest Me in the hands of Mine
[Page 56]
enemies, and My son blood-stained before Thy face, O Thou
in Whose hands is the kingdom of all names. I have, O my
Lord, offered up that which Thou hast given Me, that Thy
servants may be quickened and all that dwell on earth be
united.”
“Blessed art thou,” He, in another Tablet affirms, “and blessed he that turneth unto thee, and visiteth thy grave, and draweth nigh, through thee, unto God, the Lord of all that was and shall be. . . . I testify that thou didst return in meekness unto thine abode. Great is thy blessedness and the blessedness of them that hold fast unto the hem of thy outspread robe. . . . Thou art, verily, the trust of God and His treasure in this land. Erelong will God reveal through thee that which He hath desired. He, verily, is the Truth, the Knower of things unseen. When thou wast laid to rest in the earth, the earth itself trembled in its longing to meet thee. Thus hath it been decreed, and yet the people perceive not. . . . Were We to recount the mysteries of thine ascension, they that are asleep would waken, and all beings would be set ablaze with the fire of the remembrance of My Name, the Mighty, the Loving.”
Concerning the Most Exalted Leaf, the mother of
‘Abdu’l-Bahá, Bahá’u’lláh has written: “The first Spirit
through which all spirits were revealed, and the first Light by
which all lights shone forth, rest upon thee, O Most Exalted
Leaf, thou who hast been mentioned in the Crimson Book!
Thou art the one whom God created to arise and serve His
own Self, and the Manifestation of His Cause, and the Day
Spring of His Revelation, and the Dawning-Place of His signs,
and the Source of His commandments; and Who so aided thee
that thou didst turn with thy whole being unto Him, at a time
when His servants and handmaidens had turned away from
His Face. . . . Happy art thou, O My handmaiden, and My
[Page 57]
Leaf, and the one mentioned in My Book, and inscribed by My
Pen of Glory in My Scrolls and Tablets. . . . Rejoice thou, at
this moment, in the most exalted Station and the All-highest
Paradise, and the Abhá Horizon, inasmuch as He Who is the
Lord of Names hath remembered thee. We bear witness that
thou didst attain unto all good, and that God hath so exalted
thee, that all honor and glory circled around thee.”
“O Navváb!” He thus, in another Tablet, addresses her, “O Leaf that hath sprung from My Tree, and been My companion! My glory be upon thee, and My loving-kindness, and My mercy that hath surpassed all beings. We announce unto thee that which will gladden thine eye, and assure thy soul, and rejoice thine heart. Verily, thy Lord is the Compassionate, the All-Bountiful. God hath been and will be pleased with thee, and hath singled thee out for His own Self, and chosen thee from among His handmaidens to serve Him, and hath made thee the companion of His Person in the day-time and in the night-season.”
“Hear thou Me once again,” He reassures her, “God is well-pleased with thee, as a token of His grace and a sign of His mercy. He hath made thee to be His companion in every one of His worlds, and hath nourished thee with His meeting and presence, so long as His Name, and His Remembrance, and His Kingdom, and His Empire shall endure. Happy is the handmaid that hath mentioned thee, and sought thy good-pleasure, and humbled herself before thee, and held fast unto the cord of thy love. Woe betide him that denieth thy exalted station, and the things ordained for thee from God, the Lord of all names, and him that hath turned away from thee, and rejected thy station before God, the Lord of the mighty throne.”
“O faithful ones!” Bahá’u’lláh specifically enjoins, “Should
[Page 58]
ye visit the resting-place of the Most Exalted Leaf, who hath
ascended unto the Glorious Companion, stand ye and say:
‘Salutation and blessing and glory upon thee, O Holy Leaf
that hath sprung from the Divine Lote-Tree! I hear witness
that thou hast believed in God and in His signs, and answered
His Call, and turned unto Him, and held fast unto His cord,
and clung to the hem of His grace, and fled thy home in His
path, and chosen to live as a stranger, out of love for His presence
and in thy longing to serve Him. May God have mercy
upon him that draweth nigh unto thee, and remembereth thee
through the things which My Pen hath voiced in this, the most
great station. We pray God that He may forgive us, and forgive
them that have turned unto thee, and grant their desires,
and bestow upon them, through His wondrous grace, whatever
be their wish. He, verily, is the Bountiful, the Generous.
Praise be to God, He Who is the Desire of all worlds; and the
Beloved of all who recognize Him.’”
And, finally, ‘Abdu’l-Bahá Himself in one of His remarkably
significant Tablets, has borne witness not only to the exalted
station of one whose “seed shall inherit the Gentiles”,
whose Husband is the Lord of Hosts, but also to the sufferings
endured by her who was His beloved mother. “As to thy
question concerning the 54th chapter of Isaiah,” He writes,
“This chapter refers to the Most Exalted Leaf, the mother
of ‘Abdu’l-Bahá. As a proof of this it is said: ‘For more are
the children of the desolate, than the children of the married
wife.’ Reflect upon this statement, and then upon the following:
‘And thy seed shall inherit the Gentiles, and make the
desolate cities to be inhabited.’ And truly the humiliation and
reproach which she suffered in the path of God is a fact which
no one can refute. For the calamities and afflictions mentioned
in the whole chapter are such afflictions which she suffered in
[Page 59]
the path of God, all of which she endured with patience and
thanked God therefor and praised Him, because He had enabled
her to endure afflictions for the sake of Bahá. During
all this time, the men and women (Covenant-breakers) persecuted
her in an incomparable manner, while she was patient,
God-fearing, calm, humble and contented through the favor
of her Lord and by the bounty of her Creator.”
This letter was addressed to the believers in the West from Haifa, Palestine,
on December 21, 1939.
THIS WORLD A MIRAGE
O beloved of God! Know ye that the world is like unto a mirage which the thirsty one thinks to be water; its water is a vapor; its mercy a difficulty; its respose hardship and ordeal; leave it to its people and turn unto the Kingdom of your Lord the Merciful. Thus the lights of mercy and beneficence may shine upon you, the heavenly table descend for you, your Lord may bestow upon you the greatest gifts and favors, whereby your breasts may become dilated, your hearts gladdened, your souls purified, and your eyes enlightened.
O beloved of God! Is there any giver save God? He chooseth for His mercy whomsoever He desireth.
He shall open unto you the doors of His knowledge, fill your hearts with His love, rejoice your spirits by the wafting of His holy fragrances, illumine your faces by the Manifest Light and elevate your names among the people.—‘ABDU’L-BAHÁ
The Way to the Gate
THE paramount desire of every creature is the attainment of more
life. We all desire a more vivid consciousness of ourselves and of
the world around us. The motive of all our activities—of the intercourse
with our fellows, of art, of science, of government, even of
war—is life, more life. If, deceived by the importunities of our
bodies, we hope by the titillation of the senses to rouse our torpid consciousness
to a fuller awareness, it is only because the intoxication
which comes from tasting Life itself has been denied us.
From time to time mankind has been offered by the Blessed Ones of God—Christ, the Buddha, Zoroaster, Muḥammad, and in this day Bahá’u’lláh—a cup of the Water of Life itself, fresh from its Source. Today that Water has gushed forth in a river so full and powerful as to create in this parched and dusty world a Paradise.
How can we reach this River and attain this Paradise?
Its Gate was a Youth who lived in Shíráz, Persia, almost a century ago. To know Him was to live, in a fulness of life undreamed of before. He offered to those who sought Him “a drink of purest beverage” and showed them the way to the stream of the Revelation of Bahá’u’lláh, that Promised One of the ages, Whom all the Prophets had foretold.
That was ninety-nine years ago, but we too may live more fully by seeking the Báb, Whose name means the Gate, just as His first disciple, Mullá Ḥusayn, sought Him. For Ḥusayn was called by the Báb Himself the Gate of the Gate.
Let us follow him for a moment and see how he attained his end.
He was, to begin with, a man driven by an intense desire—the desire
to find God. Wisely he put himself under the guidance of the most
enlightened teacher of the age, Siyyid Káẓim, who had sensed the
imminent coming of the promised Manifestation of God and was
engaged in preparing men to recognize Him. When, at his death, this
great teacher left instructions to his followers to go at once in search
[Page 61]
of the Prophet, many of them found excuses. “We must stay here
and guard his vacant seat,” some said, and others: “We must care
for his children.” Mullá Ḥusayn alone obeyed. Looking forward
rather than backward, he went straight on in the path to his Lord.
The first step along that way was the purification of his own soul. Withdrawing from the society of men, he spent forty days in prayer and fasting and thus freed himself from personal desire. Then, purified from selfish motives, he gave himself wholly to the guidance of God, which led him, even as the star of Bethlehem guided the wise men, straight into the Presence of the Beloved Himself. Outside the walls of Shíráz, a Youth, radiant and beautiful, Who seemed to have come forth to meet him, welcomed him lovingly and invited him to His home. When Mullá Ḥusayn objected that he had promised to meet his brother and his nephew at the mosque—“Commit them to the care of God,” the Youth replied. “He will surely watch over them.”
Mullá Ḥusayn’s account of that night spent in the house of the Báb is a description of Paradise. He was as one transformed. Joy, courage, power flowed into him: he became alive.
The Báb no longer walks beneath the walls of Shíráz. But the Paradise into which He invited His disciple, the first Letter of the Living, is open before us, and the way to it remains the same. Like Ḥusayn, we must begin with sincerity and a desire so great that all other considerations become as nothing. We must seek out the wisest and the best of our time and learn of them; but we must let no lesser responsibility, not even loyalty to the teachers who set us on our way, come between us and our search for the Beloved, for only after finding Him can we best serve His loved ones. We must strive to purify ourselves from selfish motives and from personal prejudices and to follow untrammelled the guidance that is given us. If we are pure we shall know Him. He will meet us lovingly and invite us home, and there give us to drink of joy, courage, power, and Eternal Life.
El Peru
Eve B. Nicklin
THE URGE to pioneer is in the blood of every American. We find it need not be wasted because the trek Westward has ended. There is a much vaster field—that of the spiritual realm, for a new spiritual civilization is about to be built upon this earth and the principles for building it are revealed in the Bahá’í Revelation. This great message was brought to us from the East, and we in the West have heard it and cannot rest until all the world will know of it, too. Because we want others to share these truths, we are pioneering—some right in our own towns and cities, and others in far-away places.
When I first came to Peru as a pioneer teacher I realized that I must do four things: make contacts, look for employment, learn the language, and adjust myself to a new way of life. I had the name of one woman as a possible contact; but it happened that she left town shortly after my arrival, so Peru was entirely virgin ground.
Employment came soon after I became settled, through
an acquaintance I had made in the States. She is the directora
of a high school in Lima. Some of the mothers of the country
club district had called her up to inquire about a kindergarten
teacher. I came at that time, as though in answer to
their prayer for a teacher, and mine for employment. Within
a few weeks my mornings were busy. It was not until the
summer was over that opportunity came to teach English in
a school, and later to teach the same subject to the nurses in
one of the large new hospitals in Lima. The school and hospital
do not offer much opportunity to tell of the Bahá’í Faith,
but the pupils have asked me about my religion, and I made
[Page 63]
a simple statement. Once I gave some words of ‘Abdu’l-Bahá
for memory work—those words with a universal message.
“Light is good in whatsoever lamp it is burning, A rose is
beautiful in whatsoever garden it may bloom, A star is radiant
whether it shines from East or West.” As we talked about
these words and their meaning, the girls seemed to catch their
inner significance, and expressed a desire to learn them.
Of course I have met some of my fellow-teachers and the mothers and fathers of my kindergarten group. At every moment one is conscious of using the art of directing a conversation into channels that may lead people to inquire about the Faith. To an educator one is given the opportunity to speak of Bahá’u’lláh’s principles of world education; to an artist, the beauties of the Universal House of Worship; to those feeling the sting of race prejudice, the oneness of mankind, and to the refugee the hope that justice will manifest itself on earth. As our faith takes in all of life the field of subjects is broad, indeed. This gift of knowledge given to every Bahá’í is a priceless gift that we would not be without.
As soon as my winter classes closed I was asked to teach English in the Instituto Cultural. The members are made up of a solid, cross section of the working people—postoffice employees, salesmen, office workers and business men. In one of the advanced classes we have been discussing plans for a reorganized world, and reading excerpts from leading magazines, including our own World Order. We are carrying on our discussions through several class periods. So far, the general consensus of opinion is, that we must all work for a lasting peace.
The Peruvians seem to be extremely religious. Seldom
do you meet one that does not ask you about your religion.
I often think of it—this great devotion, and hope that it will
[Page 64]
not be lost, so that it may be translated into an ardent devotion
for Bahá’u’lláh. One or two Peruvians have told me, though,
that their religion is a sad religion. ‘Abdu’l-Bahá spoke so
often about wanting us to be happy.
When a traveling teacher came to Lima, we held a meeting in Hotel Bolivar and sixteen friends were present. Later, those who were especially interested came, by invitation, to a tea. At the table were North Americans with Peruvian names, and Peruvians with North American names. After an informal talk, selections were read from the Bahá’í books. The guests spoke of the beauty of the Bahá’í writings and asked for books that they, themselves, might read. There have been other teas. This intimate, natural way of giving the message seems to appeal especially to South Americans.
As to learning the language, I suppose I took the roundabout method of approaching it by way of teaching English. The eyes, ears and tongue must be trained, and in the learning process we go through different stages. Sometimes it seems all but hopeless, and then we get over a grammatical hurdle, and the study becomes fascinating again. The Peruvians talk very rapidly, and among the tradespeople there are Indian dialects that make it difficult for a beginner. Many people in Lima speak English. Often their positions depend upon their knowledge of the English tongue.
There are many things about Lima which might surprise
you. Though it is in the tropics it has not a tropical climate.
Nearly eight months of the year we wear sweaters and coats.
In the middle of the winter there is a chill that reaches to the
very marrow of your bones. Low clouds hang over the city
and we rarely see the sun. However, you can drive a few
miles out into the country and find warmth and sunshine, so
winter resorts are very popular. You never carry an umbrella
[Page 65]
as the rain consists of an occasional mist, however much it looks
as if it might rain. We have frequent earthquake tremors,
but otherwise weather conditions are rather monotonous.
Though I do not go about with brush or canvas, I do enjoy painting a word-picture now and then. Here is one called “Cholita,” a sketch of El Peru as it might be seen by a little Indian child while being carried on the back of her mother. It may help you to see Peru as I have seen it.
CHOLITA
- Pig-a-back child
- In tri-shaped shawl
- What do you see there—
- Sparkling eyes, peeping ’round
- The long black braids of Mamita?
- Ancient ruins—
- All that remains,
- Of your ancestors’ once glorious
- Civilization.
- Ancient walls, wide enough
- For Mamita to walk
- Barefoot—with bright woven skirts
- A-swishing about.
- Looking up do you see
- High Andes?
- Mountains of color in the bright sun,
- Dull in gray clouds that often hang low
- Over peaks,
- Snow in their heights.
- Do your eyes travel out
- Over great sand wastes
- Dotted with irrigated valleys
- Of yellow flowers
- Soon to be balls of white cotton
- Ready for your people to pick
- For a pittance?
- Or are you a child of the city
- Looking up at tall cathedral towers
- Your conquerors have built?
- But now Tia and Mamita worship in them
- Reverently.
- Narrow streets, wide avenues,
- Moorish balconies,
- Geraniums climbing riotously
- Over garden walls.
- O profusion of flowers!
- Parks, royal palms, wayside shrines,
- Statues;
- Statues of conquering men,
- And of those who were conquered,
- All yours for the looking.
- Your playground is the street corner
- Where Mamita sits, squatting,
- Selling fruits
- To those who pass by.
- A Cholita they call you.
- But What do you see
- Looking out at your world
- And what someday will you think?
All Bahá’ís are praying for that day when all classes and
races of people will begin to think for themselves. It will
be a sign—a sign that a world is growing into its womanhood
and manhood. There is still something of the feeling of the
conquering and the conquered here in Peru, for as in most of
[Page 67]
these countries there is the very evident extreme of rich and
poor. But, growing steadily, is also this other group—artists,
writers, professional people, and business men from whom one
finds more response when speaking of the great truths of the
Bahá’í Faith. Other pioneers have spoken of it, too.
So this urge to pioneer finds its outlet in this century in the realm of spiritual things. With a concerted effort around the world the Bahá’í pioneers endeavor to form a wedge—a wedge to cleave apart the high wall of dogma, superstition and prejudice, so that some day the light of truth can manifest itself, and the kingdom of God can be built upon the earth as it is in heaven.
THERE IS A TIME
Marika M. Boutwell
- There is a time when peace will come
- Like rain to a sun parched earth,
- When joy will bloom like lilies rare
- And air will echo mirth.
- There is a day when all will know
- The light that prayer can give,
- When countless throngs will learn the truth:
- By loving God they live.
BAHÁ’Í LESSONS
The Kitáb-i-Íqán
II. Prophecy and Symbol (Continued)
- X. Those signs that must needs herald the revelation of the Muḥammadan Dispensation (83-89).
- Y. A number assert that the genuine text of the gospel doth not exist among the Christians (89-90).
- Z. Behold Truth so clearly that thou wilt need no proof (90-92).
- A-1. All things have consummation in belief in Him (92-93).
- B-1. The Qur’án an impregnable stronghold until the year sixty (200-201).
- C-1. The testimony of guidance (201-221).
- D-1. Amongst the proofs (221-226).
- E-1. The sign of truth and falsehood (227-229).
- F-1. Even the year hath been specifically recorded (253-254).
- Four signs from four Prophets (254).
- A twofold language (254-256).
- G-1. We perceive none who seeketh guidance (256-257).
III. God in Manifestation
- (References: pages 97-120; 123-136; 176-192; 229-253)
- A. The Luminaries of truth are endowed with an all-compelling power (97).
- B. The unknowable Essence (98-99).
- C. Those luminous Gems appear (99-100).
- D. Attributes and Names of God (100-101).
- E. Man hath been invested with the robe of such gifts (101-102).
- F. The Manifestations of the Sun of Truth (103).
- G. All the Prophets are bearers of His names (103-104).
- H. Why is it that the sovereignty of the Qá’im hath not been made manifest? (106-109).
- I. Whosoever acknowledged His truth (113-114).
- J. The terms “life” and “death” (114).
- K. The verdict of the Last Day (114-116).
- L. “Trumpet” and “resurrection” (116-120).
- M. The sovereignty of Him who is the King of Kings (123-127).
- Consider the power of those drops of blood (127-128).
- Though their dwelling be in the dust (130).
- This poverty and these riches (132).
- To outward seeming devoid of power (133).
- Thy sins are forgiven thee (133-134).
- N. The inner meanings of sovereignty (134-135).
- After Moses no Prophet should be sent (135-136).
- Two stations assigned unto each of the Luminaries (176-178).
- They are all but one person, one soul (178-180).
- An utterance that would conform to the requirements of the occasion (181-182).
- The new moons (182).
- The Spirit (183).
- The veil of Knowledge (187-188).
- Seek enlightenment from the illumined (191-192).
- O. The Báb hath revealed an Epistle unto the divines (229-230).
- P. He arose and steadfastly proclaimed (230-231).
- Q. He prophesied His own martyrdom (231-232).
- R. Steadfastness in the Faith is a sure testimony (233-234).
- S. Ascendency revealed throughout the world (234-235).
- T. The repudiation the mightiest proof (236-237).
- U. The testimony of God unto the people (237-238).
- Annulment of rules and customs (238).
- Renunciation of all things (239).
- Expectation that the Promised One will uphold the former Dispensation (239-240).
- Renewal of ordinances and laws (240).
- Object of every Revelation (240-241).
- Out of Baní-Háshim shall come a Youth (242-243).
- V. When the Qá’im shall arise (243-247).
- W. We entreat the learned men of the Bayán (248-250).
- X. We betook Ourselves to a wilderness (250-252).
- Y. They that have hearts to understand (252-253).
WITH OUR READERS
A NEWLY isolated believer in renewing
her subscription writes:
“Now that I am isolated, I feel
the need of the World Order
much more than ever before.”
Perhaps you who are reading this
know of some isolated believer
who does not receive this magazine.
Why not introduce World
Order to this friend by sending
a trial subscription for eight
months for one dollar? Many
who have tried it find the magazine
a real help in interesting
others in the Cause as well as
an inspiration for themselves.
Bearing out the idea that World
Order does carry the recreating
spirit to its readers are these sentences
from the letter of a believer
in the great state of Texas:
“The February, 1943, issue of
World Order is certainly wonderful.
Each article is a radiant
reflection of the divine energy
that is the source of our Faith.
I only wish that every needy soul
on earth could have a copy of
this month’s issue.” With the
letter was an order for extra
copies of the February issue. The
business manager and editors appreciate
all that the present loyal
readers and supporters are doing
to let others know about World
Order. How wonderful it would
be to double our subscription list
in this one hundredth year of
our Faith.
Please remember the new department, “The Evolution of Peace”, which began last month (April). We wish this to be a symposium made up of voluntary contributions by you, Our Readers. Please refer to this column in the April issue for explanation and details.
* * *
Last month you read the thrilling account of Virginia Orbison’s pioneer journey to Chile. We are fortunate to be able to print this month parts of a letter written by her soon after her arrival in Santiago de Chile in reply to one of many letters sent to our pioneers in Latin America by those present at Louhelen Bahá’í School winter session. The letter is signed by herself and seven other believers in that city and is dated January 12, 1943. Miss Orbison writes:
“As you know, Marcia Steward
Atwater is again in Chile,
[Page 71]
renewed in health, and full of
enthusiasm to continue her very
outstanding work in opening up
Chile to the Faith. Her lecture
at the University, which she was
invited to give, caused much comment
and was attended by many
persons prominent in the cultural
work of Santiago. Her articles,
printed in the best papers here,
were widely quoted, and in many
ways Chile has become conscious
of the Bahá’í Faith.
“We have a Center, which is also the apartment where I live. All the Feasts and meetings are held there. It is a meeting place for the friends and a place in which to talk to inquirers. . . . The beauty of the country and the lusciousness of the food and above all the friendliness of the people, their hospitality and helpfulness show that Chile has the qualities for making a very special contribution to the world. As the Faith of Bahá’u’lláh becomes more and more known, one can notice a change in the atmosphere and the thinking, even if the source is not always known. . . .
“We have quite a large group here, all the results of Marcia’s teaching, and we hope for many more by April, when we form the first Spiritual Assembly of Chile. We are hoping and praying hard for this, and we ask you . . . to pray for us also, and indeed for all of the Bahá’ís in this very new and inexperienced Bahá’í land, all of South America.”
* * *
Our leading article this month is from the pen of Chester F. Barnett of Peoria, Illinois. Readers will remember several contributions by Judge Barnett who is an attorney and one-time county judge in Peoria, Illinois, and a member of the Peoria Spiritual Assembly. His last previous contribution entitled “The Bahá’í Community: A Divine Creation” appeared in the November, 1942, issue.
The letter by Shoghi Effendi, the Guardian of the Bahá’í Faith, written December 21, 1939, was printed as a pamphlet and sent to all Bahá’ís when first received. All our readers, both those who are rereading it and those to whom it is new, will be stirred by this record of sacrificial suffering, of patient endurance, of triumph after seeming frustration, and will feel the “Spiritual Potencies” emanating from that “Consecrated Spot” on Mount Carmel.
Miss Kitty Carpenter, the
author of “Love and Friendship”,
is a New Zealander whose
home is in Auckland where there
[Page 72]
is an active Bahá’í community.
Miss Carpenter traveled in the
United States a few years ago
and visited some of the Bahá’í
communities here on her way to
Haifa. This contribution makes
us feel nearer to our friends
“down under” and we hope we
may receive more contributions
from New Zealand.
Eve Nicklin’s article, El Peru, is sent to us from that country where Miss Nicklin is a Bahá’í pioneer in the city of Lima. There she has a nursery school or kindergarten and finds opportunity for the teaching of English. Previously she did Bahá’í work in Brazil with Leonora Holsapple Armstrong. Before volunteering as a Bahá’í pioneer Miss Nicklin was engaged in educational work in Newcastle, Pennsylvania. We are told that Miss Nicklin is very much beloved by those with whom she is working and is busy from morning to night. She has been fortunate in the last months to have had visits from other Bahá’í pioneers, Mrs. Barton, Miss Flora Hottes, Mrs. Atwater and Philip Sprague.
A new name in our pages is that of Martha Boutwell whose poem “There is a Time” we print this month. Miss Boutwell contributes feature articles, children’s stories and poems to a large number of magazines and news papers and conducts children’s story telling periods and poetry hours on radio programs. In the field of music she is a skillful harpist. Her education she tells us was received in Portsmouth, New Hampshire, her present home, Wellesley College and Europe.
Most of the material for “Signs of Hope for the World”, which is the contribution to our new department, “The Evolution of Peace”, was sent to us by Ruth Moffett, one of our most busy pioneer teachers.
The editorial by Garreta Busey fittingly reminds us that it was on the twenty-third of this month, May, ninety-nine years ago, that the “Door of Hope” opened for all humanity.
“Bahá’í Lessons” continues the study of The Íqán as outlined by Horace Holley and begun in the April issue.
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
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.